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NOTES, 


EXPLANATORY   AND   PRACTICAL, 


ACTS    OF   THE   APOSTLES. 


DESIGNED  FOR 


BIBLE-CLASSES  AND  SUNDAY-SCHOOLS. 


BY    ALBERT    BARNES. 


TENTH  EDITION 


NEW    YORK: 
HARPER   &   BROTHERS,    PUBLISHERS, 

82    CLIFF    STREET. 

184  9. 


Entered  according  to  the  act  of  the  Congress  of  the  United  States,  A.  D. 
1834,  by  Albeht  Barnes,  in  the  office  of  the  Clerk  of  the  Eastern  Dis- 
trict of  Pennsylvania. 


INTRODUCTION. 


There  is  no  evidence  that  the  title  "The  Acts  of  the  Apostles"  affixed 
to  this  book,  was  given  by  divine  authority,  or  by  the  writer  himself.  It 
is  a  title,  however,  which,  with  a  little  variation,  has  been  given  to  it 
by  the  Christian  church  at  all  times.  The  term  "Acts"  is  not  used  as 
it  is  sometimes  with  us  to  denote  decrees  or  laws,  but  it  denotes  the 
doings  of  the  apostles.  It  is  a  record  of  what  the  apostles  did  in  found- 
ing and  establishing  the  Christian  church.  It  is  worthy  of  remark,  how- 
ever, that  it  contains  chiefly  a  record  of  the  doings  of  Peter  and  Paul. 
Peter  was  commissioned  to  open  the  doors  of  the  Christian  church  to 
both  Jews  and  Gentiles  (see  Note,  Matt.  xvi.  18,  19) ;  and  Paul  was 
chosen  to  bear  the  gospel  especially  to  the  pagan  world.  As  these  two 
apostles  were  the  most  prominent  and  distinguished  in  founding  and  or- 
ganizing the  Christian  church,  it  was  deemed  proper  that  a  special  and 
permanent  record  should  be  made  of  their  labours.  At  the  same  time, 
occasional  notices  are  given  of  the  other  apostles ;  but  of  their  labours 
elsewhere  than  in  Judea,  and  of  their  death,  except  that  of  James  (Acts 
xii.  2),  the  sacred  writers  have  given  no  information. 

All  antiquity  is  unanimous  in  ascribing  this  book  to  Luke,  as  its 
author.  It  is  repeatedly  mentioned  and  quoted  by  the  early  Christian 
writers,  and  without  a  dissenting  voice  is  mentioned  as  the  work  of  Luke. 
The  same  thing  is  clear  from  the  book  itself.  It  professes  to  have  been 
written  by  the  same  person  who  wrote  the  Gospel  of  Luke  (ch.  i.  1)  ; 
was  addressed  to  the  same  person  (comp.  ver.  1  with  Luke  i.  3) ;  and 
bears  manifest  marks  of  being  from  the  same  pen.  It  is  designed  evi- 
dently as  a  continuation  of  his  Gospel,  as  in  this  book  he  has  taken  up 
the  history  at  the  very  time  where  he  left  it  in  the  Gospel  (ver.  1.  -2). 

Where,  or  at  what  time,  this  book  was  written  is  not  certainly  known. 
As  the  history  however,  is  continued  to  the  second  year  of  the  residence 
of  Paul  at  Rome  (Acts  xxviii.  31),  it  was  evidently  written  about  as 
late  as  the  year  62;  and  as  it  makes  no  mention  of  the  further  dealings 
with  Paul,  or  of  any  other  event  of  history,  it  seems  clear  that  it  was  not 
written  much  after  that  time.  It  has  been  common,  therefore,  to  ii\  the 
date  of  the  book  at  about  A.  D.  63.  It  is  also  probable  that  k  was  w  rit- 
ten  at  Rome.  In  ch.  xxviii.  16,  Luke  mentions  his  arrival  at  Rome  with 
Paul.  As  he  does  not  mention  his  departure  from  this  city,  it  is  to  be 
presumed  that  it  was  written  there.  Some  have  supposed  that  it  was 
written  at  Alexandria  in  Egypt,  but  of  that  there  is  no  sufficient  evi- 
dence. 

The  canonica.  authority  of  this  book  rests  on  the  same  foundation  as 
that  of  the  Gospel  by  the  same  author.  Its  authenticity  has  not  been 
called  in  question  at  any  time  in  the  church. 

This  book  has  commonly  been  regarded  as  a  history  of  the  Christian 
church,  and  of  course  the  first  ecclesiastical  history  that  was  written. 


IV  INTRODUCTION. 

But  it  cannot  have  been  designed  as  a  general  history  of  the  church. 
Many  important  transactions  have  been  omitted.  It  gives  no  account  of 
the  church  at  Jerusalem  after  the  conversion  of  Paul ;  it  omits  his  jour- 
ney into  Arabia  (Gal.  i.  17)  ;  gives  no  account  of  the  propagation  of  the 
gospel  in  Egypt,  or  in  Babylon  (1  Pet.  v.  13) ;  of  the  foundation  of  the 
church  at  Rome ;  of  many  of  Paul's  voyages  and  shipwrecks  (2  Cor. 
xi.  25) ;  and  omits  to  record  the  labours  of  most  of  the  apostles,  and 
confines  the  narrative  chiefly  to  the  transactions  of  Peter  and  Paul. 

The  design  and  importance  of  this  history  may  be  learned  from  the 
following  particulars : 

1.  It  contains  a  record  of  the  promised  descent  and  operations  of  the  Holy 
Spirit.  The  Lord  Jesus  promised  that  after  he  had  departed  to  heaven, 
he  would  send  the  Holy  Ghost  to  carry  forward  the  great  work  of  redemp- 
tion. John  xiv.  16,  17  ;  xv.  26  ;  xvi.  7 — 14.  The  apostles  were  directed 
to  tarry  in  Jerusalem  until  they  were  endued  with  power  from  on  high. 
Luke  xxiv.  49.  The  four  Gospels  contained  a  record  of  the  life,  instruc- 
tions, death,  and  resurrection  of  the  Lord  Jesus.  But  it  is  clear  that  he 
contemplated  that  the  most  signal  triumphs  of  the  gospel  should  take 
place  after  his  ascension  to  heaven,  and  under  the  influence  of  the  Holy 
Spirit.  The  descent  of  the  Spirit,  and  his  influence  on  the  souls  of  men, 
was  a  most  important  part  of  the  work  of  redemption.  Without  an  au- 
thentic, an  inspired  record  of  that,  the  account  of  the  operations  of  God 
the  Father,  Son,  and  Spirit,  in  the  work  of  redemption,  would  not  have 
been  complete.  The  purposes  of  the  Father  in  regard  to  that  plan  were 
made  known  clearly  in  the  Old  Testament ;  the  record  of  what  the  Son 
did  in  accomplishing  it,  was  contained  in  the  Gospels ;  and  some  book 
was  needful  that  should  contain  a  record  of  the  doings  of  the  Holy  Spirit. 
As  the  Gospels,  therefore,  may  be  regarded  as  a  record  of  the  work  of 
Christ  to  save  men,  so  may  the  Acts  of  the  Apostles  be  considered  as  a 
record  of  the  doings  of  the  Holy  Spirit  in  the  same  great  work.  With- 
out that,  the  way  in  which  the  Spirit  operates  to  renew  and  save  would 
have  been  very  imperfectly  known. 

2.  This  book  is  an  inspired  account  of  the  character  of  true  revivals  of 
religion.  It  records  the  first  revivals  that  occurred  in  the  Christian 
church.  The  scene  on  the  day  of  Pentecost  was  one  of  the  most  re- 
markable displays  of  divine  power  and  mercy  that  the  world  has  ever 
known.  It  was  the  commencement  of  a  series  of  stupendous  move- 
ments in  the  world  to  recover  men.  It  was  the  true  model  of  a  revival 
of  religion,  and  a  perpetual  demonstration  that  such  scenes  as  have  cha- 
racterized our  own  age  and  nation  especially,  are  strictly  in  accordance 
with  the  spirit  of  the  New  Testament.  The  entire  book  of  the  Acts 
of  the  Apostles  records  the  effect  of  the  gospel  when  it  comes  fairly 
in  contact  with  the  minds  of  men.  The  gospel  was  addressed  to 
every  class.  It  met  the  Jew  and  the  Gentile,  the  bond  and  the  free,  the 
learned  and  the  ignorant,  the  rich  and  the  poor;  and  showed  its  power 
every  where  in  subduing  the  mind  to  itself.  It  was  proper  that  some 
record  should  be  preserved  of  the  displays  of  that  power ;  and  that  record 
we  have  in  this  book.  And  it  was  especially  proper  that  there  should 
be  given  by  an  inspired  man  an  account  of  the  descent  of  the  Hoty  Spi- 
rit, a  record  of  a  true  revival  of  religion.  It  was  certain  that  the  gospel 
would  produce  excitement.  The  human  mind,  as  all  experience  shows, 
is  prone  to  enthusiasm  and  fanaticism;  and  men  might  be  disposed  to 


INTRODUCTION.  V 

pervert  the  gospel  to  scenes  of  wild-fire,  disorder,  and  tumult.  That 
the  gospel  would  produce  excitement,  was  well  known  to  its  Author.  It 
was  well  therefore  that  there  should  be  some  record  to  which  the  church 
might  always  appeal  as  an  infallible  account  of  the  proper  effects  of  the 
gospel;  some  inspired  standard  to  which  might  be  brought  all  excite- 
ments on  the  subject  of  religion.  If  they  are  in  accordance  with  the 
first  triumphs  of  the  gospel,  they  are  genuine ;  if  not,  they  are  false. 

3.  It  may  be  further  remarked,  that  this  book  shows  that  revivals  of 
religion  are  to  be  expected  in  the  church.  If  they  existed  in  the  best  and 
purest  days  of  Christianity,  they  are  to  be  expected  now.  If  by  means 
of  revivals  the  Holy  Spirit  chose  at  first  to  bless  the  preaching  of  the 
truth,  the  same  thing  is  to  be  expected  still.  If  in  this  way  the  gospel 
was  at  first  spread  among  the  nations,  then  we  are  to  infer  that  this  will 
be  the  mode  in  which  it  will  finally  spread  and  triumph  in  the  world. 

4.  The  Acts  of  the  Apostles  contains  a  record  of  the  organization  of 
the  Christian  church.  That  church  was  founded  simply  by  the  preaching 
of  the  truth,  and  chiefly  by  a  simple  statement  of  the  death  and  resur- 
rection of  Jesus  Christ.  The  "Acts  of  the  Apostles"  contains  the  high- 
est models  of  preaching,  and  the  purest  specimens  of  that  simple,  direct, 
and  pungent  manner  of  addressing  men,  which  may  be  expected  to  be 
attended  with  the  influences  of  the  Holy  Spirit.  It  contains  some  of  the 
most  tender,  powerful,  and  eloquent  appeals  to  be  found  in  any  language. 
If  a  man  wishes  to  learn  how  to  preach  well,  he  can  probably  acquire  It 
nowhere  else  so  readily  as  by  giving  himself  to  the  prayerful  and  pro- 
found study  of  the  specimens  contained  in  this  book.  At  the  same  time 
we  have  here  a  view  of  the  character  of  the  true  church  of  Christ.  The 
simplicity  of  this  church  must  strike  every  reader  of  "  the  Acts."  Ue- 
ligion  is  represented  as  a  work  of  the  heart;  the  pure  and  proper  effect 
of  truth  on  the  mind.  It  is  free  from  pomp  and  splendour,  and  from  costly 
and  magnificent  ceremonies.  There  is  no  apparatus  to  impress  the  senses, 
no  splendour  to  dazzle,  no  external  rite  or  parade  adapted  to  draw  the 
affections  from  the  pure  and  spiritual  worship  of  God.  How  unlike  to 
the  pomp  and  parade  of  pagan  worship!  How  unlike  the  vain  and 
pompous  ceremonies  which  have  since,  alas !  crept  into  no  small  part  of 
the  Christian  church! 

5.  In  this  book  we  have  many  striking  and  impressive  illustrations  ot 
what  the  gospel  is  fitted  to  produce,  to  make  men  self-denying  and  bene- 
volent. The  apostles  engaged  in  the  great  enterprise  of  converting  the 
world.  To  secure  that,  they  cheerfully  forsook  all.  Paul  became  a  con- 
vert to  the  Christian  faith,  and  cheerfully  for  that  gave  up  all  his  hopes 
of  preferment  and  honour,  and  welcomed  toil  and  privation  in  foreign 
lands.  The  early  converts  had  all  things  in  common  (eh.  ii.  11)  ;  those 
"which  had  curious  arts,"  and  were  gaining  property  by  a  course  of  ini- 
quity, forsook  their  schemes  of  ill-gotten  gain,  and  burned  their  books 
publicly  (ch.  xix.  19);  Ananias  and  Sapphira  were  punished  for  at- 
tempting to  impose  on  the  apostles  by  hypocritical  prof  -denials 
(ch.  v.  1 — 10)  ;  and  throughout  the  book  there  occur  constant  in 

of  sacrifices  and  toil  to  spread  the  gospel  around  the  globe.  Indeed, 
great  truths  had  manifestly  seized  upon  the  early  Christians:  thai  the 
gospel  teas  to  be  preached  to  all  nations  ,-  and  that  whatever  stood  in  t 
of  that  was  to  be  sacrificed;  whatever  toils  and  dangers  were  n 
to  be  borne  t  ami  even  death  itself  was  cheerfully  to  l"1  "u!,  if  it  would  pro- 

▲  2 


VI  INTRODUCTION. 

mote  the  spread  of  true  religion.     This  was  then  genuine  Christianity  ; 
this  is  still  the  spirit  of  the  gospel  of  Christ. 

6.  This  book  throws  important  light  on  the  Epistles.  It  is  a  connect- 
ing link  between  the*Gospels  and  the  other  parts  of  the  New  Testament. 
Instances  of  this  will  be  noticed  in  the  Notes.  One  of  the  most  clear  and 
satisfactory  evidences  of  the  genuineness  of  the  books  of  the  New  Tes- 
tament is  to  be  found  in  the  undesigned  coincidences  between  the  Acts  and 
the  Epistles.  This  argument  was  first  clearly  stated  and  illustrated  by 
Dr.  Paley.  His  little  work  illustrating  it,  the  Horse  Paulinas,  is  one  of 
the  most  unanswerable  proofs  which  have  yet  been  furnished  of  the  truth 
of  the  Christian  religion. 

7.  This  book  contains  unanswerable  evidence  of  the  truth  of  the  Chris- 
tian religion.  It  is  a  record  of  the  early  triumphs  of  Christianity.  Within 
the  space  of  thirty  years  after  the  death  of  Christ,  the  gospel  had  been 
carried  to  all  parts  of  the  civilized,  and  to  no  small  portion  of  the  unci- 
vilized world.  Its  progress  and  its  triumphs  were  not  concealed.  Its 
great  transactions  were  not  "  done  in  a  corner."  It  had  been  preached 
in  the  most  splendid,  powerful,  and  corrupt  cities;  churches  were  already 
founded  in  Jerusalem,  Antioch,  Corinth,  Ephesus,  Philippi,  and  at  Rome. 
The  gospel  had  spread  in  Arabia,  Asia  Minor,  Greece,  Macedon,  Italy, 
and  Africa.  It  had  assailed  the  most  mighty  existing  institutions;  it  had 
made  its  way  over  the  most  formidable  barriers;  it  had  encountered  the 
most  deadly  and  malignant  opposition ;  it  had  travelled  to  the  capital, 
and  had  secured  such  a  hold  even  in  the  imperial  city,  as  to  make  it  cer- 
tain that  it  would  finally  overturn  the  established  religion,  and  seat  itself 
on  the  ruins  of  paganism.  Within  thirty  years  it  had  settled  the  point 
that  it  would  overturn  every  bloody  altar ;  close  every  pagan  temple  ; 
bring  under  its  influence  the  men  of  office,  rank,  and  power;  and  that 
"  the  banners  of  the  faith  would  soon  stream  from  the  palaces  of  the 
Caesars."  All  this  would  be  accomplished  by  the  instrumentality  of 
Jews — of  fishermen — of  Nazarenes.  Thf  y  had  neither  wealth,  armies, 
nor  allies.  With  the  exception  of  Paul,  they  were  men  without  learn- 
ing. They  were  taught  only  by  the  Holy  Ghost;  armed  only  with  the 
power  of  God ;  victorious  only  because  he  was  their  captain ;  and  the 
world  acknowledged  the  presence  of  the  messengers  of  the  Highest,  and 
the  power  of  the  Christian  religion.  Its  success  never  has  been,  and 
never  can  be  accounted  for  by  any  other  supposition  than  that  God  at- 
tended it.  And  if  the  Christian  religion  be  not  true,  the  change  wrought 
by  the  twelve  apostles  is  the  most  inexplicable,  mysterious,  and  wonder- 
ful event  that  has  ever  been  witnessed  in  this  world.  Their  success  to 
the  end  of  time  will  stand  as  an  argument  of  the  truth  of  the  scheme, 
that  shall  confound  the  infidel,  and  sustain  the  Christian  with  the  assured 
belief  that  this  is  a  religion  which  has  proceeded  from  the  almighty  and 
infinitely  benevolent  God. 


THE  ACTS  OF  THE  APOSTLES. 


CHAPTER  I. 

THE  former  treatise  a  have  I 
made,  O  Theophilus,  of  all 
that  Jesus  began  both  to  do  and 
teach. 

a  Lu.1.1-4,  &c.       b  Lu.24.51.  ver.9.  lTi.3.16. 


1.  The  former  treatise.  The  former 
book.  The  Gospel  by  Luke  is  here  evi- 
dently intended.  Greek,  '  the  former  Lo- 
gos,' meaning  a  discourse,  or  a  narrative. 
IT  0  Theophilus.  See  Note,  Luke  i.  3. 
As  this  book  was  written  to  the  same  in- 
dividual as  the  former,  it  was  evidently 
written  with  the  same  design — to  furnish 
an  authentic  and  full  narrative  of  events 
concerning  which  there  would  be  many 
imperfect  and  exaggerated  accounts  gi- 
ven. See  Luke  i.  1—4.  As  these  events 
pertained  to  the  descent  of  the  Spirit,  to 
the  spread  of  the  gospel,  to  the  organiza- 
tion of  the  church  by  inspired  authority, 
to  the  kind  of  preaching  by  which  tlie 
church  was  collected  and  organized ;  and 
as  those  events  were  a  full  proof  of  the 
truth  and  power  of  the  Christian  religion, 
and  would  be  a  model  for  ministers  and 
the  church  in  all  future  times,  it  was  of 
great  importance  that  a  fair  and  full  nar- 
rative of  them  should  be  preserved.  Luke 
was  the  companion  of  Paul  in  his  travels, 
and  was  an  eye-witness  of  no  small  part 
of  the  transactions  recorded  in  this  book. 
See  Acts  xvi.  10. 17  ;  xx.  1-6 ;  xxvii  xxviii. 
As  an  eye-witness,  he  was  well  qualified 
to  make  a  record  of  the  leading  events  of 
the  primitive  church.  And  as  he  was  the 
companion  of  Paul,  he  had  every  oppor- 
tunity of  obtaining  information  about  the 
great  events  of  the  gospel  of  Christ.  H  Of 
all.  That  is,  of  the  principal,  or  most  im- 
portant parts  of  the  life  and  doctrines  of 
Christ.  It  cannot  mean  that  he  recorded 
all  that  Jesus  did,  as  he  has  omitted  many 
tilings  that  have  been  preserved  by  the 
uther  Evangelists.  The  word  all  is  fre- 
quently thus  used  to  denote  the  most  im- 
portant or  material  facts.  See  Acts  xiii. 
10.  1  Tim.  i.  16.  James  i.  2.  Matt.  ii.  3  ; 
iii.  5.  Acts  ii.  5.  Rom.  xi.  26.  Col.  i.  6.  In 
each  of  these  places  the  word  here  trans- 
lated "all"  occurs  in  the  original,  and 
means  many,  a  large  part,  the  principal 
portion.  It  has  the  same  use  in  all  lan- 
guages. "This  word  often  signifies,  inde- 
finitely, a  largo  portion  or  number,  or  a 


2  Until  h  the  day  in  which  he 
was  taken  up,  after  that  he  through 
the  Holy  Ghost  had  given  com- 
mandments c  unto  the  apostles 
whom  he  had  chosen  : 

cMatt.28.19.  Mar.  16. 15-1 9. 


great  part"  Webster.  IT  That  Jesus.  Tho 
Syriac  version  adds, "  Jesus  our  Messiah." 
This  version  was  probably  made  in  the 
second  century  f  Began  to  do.  This  is 
a  Hebrew  form  of  expression,  meaning 
the  same  thing  as,  that  Jesus  did  and 
taught.  See  Gen.  ix.  20,  "  Noah  began  to 
be  an  husbandman,"  i.  e.  was  an  hus- 
bandman. Gen.  ii.  3,  in  the  Septungint : 
"  Which  God  began  to  create  and  make ;" 
in  the  Hebrew,  "  which  God  created  and 
made."  Mark  vi.  7,  "  Began  to  send  them 
forth  by  two  and  two,"  i.  e.  sent  them 
forth.  See  also  Mark  x.  32;  xiv.  65, 
"  And  some  began  to  spit  on  him ;"  in 
the  parallel  place  in  Matt.  xxvi.  67,  "  they 
did  spit  in  his  face."  H  To  do.  This  re- 
fers to  his  miracles  and  his  acts  of  bene- 
volence, including  all  that  he  did  for 
man's  salvation.  It  probably  includes, 
therefore,  h.s  sufferings,  death,  and  resur- 
rection, as  a  part  of  what  he  has  done  to 
save  men.  IT  To  teach.  His  doctrines. 
As  he  had  given  an  account  of  what  the 
Lord  Jesus  did,  so  he  was  now  aliout  to 
give  a  narrative  of  what  his  apostles  did 
in  the  same  cause,  that  thus  the  world 
might  be  in  possession  of  an  inspired  re- 
cord respecting  the  redemption  and  esta- 
blishment of  the  Christian  church.  Tho 
history  of  these  events  is  one  of  tho  great- 
est blessings  that  God  has  conferred  on 
mankind;  and  one  of  the  highest  privi- 
leges which  men  can  enjoy  i'j  that  which 
has  been  conferred  so  abundantly  on  this 
age  in  tho  possession  and  extension  of  the 
word  of  God. 

2.  Until  the  day.    The  fortieth  day  ti- 
ter his  resurrection,  ver.  3.     See  Coke 
xxiv.  51.    11  In  which  he  wot  taken  up.   In 
which  he  ascended  to  heaven      lie  was 
taken  up  into  a  cloud,  and  is  represented 
as  having  been  borne  or  carried  to  bea- 
ven,  ver.  9.  If  After  thai,  &c  This  w  hole 
passage    has    been    variously    rendered. 
The   Syriac   renders   it,  "After    lie    had 
mniandnient    unto   the 
•  had  chosen 
So  also  the  Etbiopic  Terskra.     Others 
7 


8 


THE  ACTS. 


[A.  D.  33. 


3  To  whom  also  he  showed  him- 1  forty   days,   and   speaking   of   the 
self  after  his  passion,  by  many  °  |  things  pertaining  to  the  kingdom 


infallible  proofs,  being  seen  of  them 

aLu.24.  Jno.c.20.  &21. 

have  joined  the  words  "through  the 
Holy  Ghost"  to  the  phrase  "was  taken 
up,"  making  it  mean  that  he  was  taken 
up  by  the  Holy  Ghost.  But  the  most  na- 
tural and  correct  translation  seems  to  be 
that  which  is  in  our  version.  IT  Through 
the  Holy  Ghost.  To  understand  this  it  is 
necessary  to  call  to  mind  the  promise  that 
Jesus  made  before  his  death,  that  after 
his  departure,  the  Holy  Ghost  would  de- 
scend to  be  a  guide  to  his  apostles.  See 
John  xvi.  7 — 11,  and  the  Note  on  that 
place.  It  was  to  be  his  office  to  carry 
forward  the  work  of  redemption  in  ap- 
plying it  to  the  hearts  of  men.  Whatever 
was  done,  therefore,  after  the  atonement 
and  resurrection  of  Jesus,  after  he  had 
finished  his  great  work,  was  to  be  regard- 
ed as  under  the  peculiar  influence  and 
direction  of  the  Holy  Ghost.  Even  the 
instructions  of  Jesus,  his  commission  to  the 
apostles  &c.  were  to  be  regarded  as  com- 
ing within  the  department  of  the  sacred 
Spirit,  within  the  province  of  his  peculiar 
work.  The  instructions  were  given  by 
divine  authority,  by  infallible  guidance, 
and  as  a  part  of  the  work  which  the  Holy 
Spirit  designed.  Under  that  Spirit  the 
apostles  were  to  go  forth ;  by  his  aid  they 
were  to  convert  the  world,  to  organize 
the  church,  to  establish  its  order  and  its 
doctrines.  And  hence  the  entire  work 
was  declared  to  be  by  his  direction. 
Though  in  his  larger  and  more  mighty 
influences,  the^Spirit  did  not  descend  un- 
til the  day  of  Pentecost  (Luke  xxiv.  49. 
comp.  Acts  ii.)  yet  in  some  measure  his  in- 
fluence was  imparted  to  them  before  the 
ascension  of  Christ.  John  xx.  22.  IT  Had 
given  commandments.  Particularly  the 
command  to  preach  the  gospel  to  all  na- 
tions. Matt,  xxviii.  19.  Mark  xvi.  15—19. 
It  may  be  worthy  of  remark,  that  the 
word  commandments,  as  a  noun  in  the 
plural  number,  does  not  occur  in  the  ori- 
ginal. The  single  word  which  is  trans- 
lated "had  given  commandments"  is  a 
part 'triple,  and  means  simply  having  com- 
manded. There  is  no  need,  therefore,  of 
supposing  that  there  is  reference  here  to 
any  oilier  command  than  to  that  great 
and  glorious  injunction  to  preach  the 
gospel  to  every  creature.  That  was  a 
command  of  so  much  importance  as  to  be 
worthy  of  a  distinct  record,  as  constitut- 
ing the  sum  of  all  that  the  Saviour  taught 
them  alter  his  resurrection     IT  The  apos 


of  God ; 


ties.  The  eleven  that  remained  after  the 
treason  and  death  of  Judas.  1T  Whom  he 
had  chosen.  Matt.  x.   Luke  vi.  12 — 16. 

3.  He  shewed  himself.  The  resurrection 
of  Jesus  was  the  great  fact  on  which  the 
truth  of  the  gospel  was  to  be  established. 
Hence  the  sacred  writers  so  often  refer 
to  it,  and  establish  it  by  so  many  argu- 
ments. As  that  truth  lay  at  the  founda- 
tion of  all  that  Luke  was  about  to  record 
in  his  history,  it  was  of  importance  that 
he  should  state  clearly  the  sum  of  the 
evidence  of  it  in  the  beginning  of  his 
work.  IT  After  his  passion.  After  he 
suffered,  referring  particularly  to  his 
death,  as  the  consummation  of  his  suffer- 
ings. The  word  passion  with  us  means 
commonly  excitement,  or  agitation  of 
mind,  as  love,  hope,  fear,  anger,  &c.  In 
the  original  the  word  means  to  suffer. 
The  word  passion,  applied  to  the  Sa- 
viour, denotes  his  last  sufferings.  Thus 
in  the  Litany  of  the  Episcopal  church,  it 
is  beautifully  said,  "  by  thine  agony  and 
bloody  sweat  5  by  thy  cross  and  passion, 
good  Lord,  deliver  us."  The  Greek  word 
of  the  same  derivation  is  rendered  suffer- 
ings in  1  Pet.  i.  11;  iv.  13.  Col.  i.  24. 
IT  By  many  infallible  proofs.  The  word 
rendered  here  infallible  proofs,  does  not 
occur  elsewhere  in  the  New  Testament. 
In  Greek  authors  it  denotes  an  infallible 
sign  or  argument  by  which  any  thing  can 
be  certainly  known.  Schleusner.  Here 
it  means  the  same — evidence  that  he  was 
alive  which  could  not  deceive,  or  in 
which  they  could  not  be  mistaken.  That 
evidence  consisted  in  his  eating  with 
them,  conversing  with  them,  meeting 
them  at  various  times  and  places,  work- 
ing miracles  (John  xxi.  6,  7) ;  and  uni- 
formly showing  himself  to  be  the  same 
friend  with  whom  they  had  been  familiar 
for  more  than  three  years.  This  evidence 
was  infallible,  (1.)  Because  it  was  to  them 
unexpected.  They  had  manifestly  not 
believed  that  he  would  rise  again.  John 
xx.  25.  Luke  xxiv.  There  was  therefore 
no  delusion  resulting  from  any  expectation 
of  seeing  him,  or  from  a  design  to  impose 
on  men.  (2.)  It  was  impossible  that  they 
could  have  been  deceived  in  relation  to 
one  with  whom  they  had  been  familiar 
for  more  than  three  years.  No  men  could 
be  imposed  upon  and  made  to  believe 
that  they  really  saw,  talked  with,  and  ate 
v,  ith,  a  friend  whom  they  had  known  so 


B.  C.  33.]  CHAPTER  I. 

4  And  '  being  assembled  tog-e- 
ther with  them,  commanded  a  them 
that  they  should  not  depart  from  Je- 
rusalem, but  wait  for  the  promise 

i  or,  eating  together.  a  Lu.24.49. 


'J 


long  and  familiarly,  unless  it  was  real 
(3.)  There  were  enough  of  them  to  avoid 
the  possibility  of  deception.  Though  it 
might  be  pretended  that  one  man  could 
be  imposed  on,  yet  it  could  not  be  that  an 
imposition  could  be  practised  for  forty 
days  on  eleven,  who  were  all  at  first  in- 
credulous. (4.,  He  was  with  them  suffi- 
cient time  to  give  evidence.  It  might  be 
pretended,  if  they  had  seen  him  but  once, 
that  they  were  deceived.  But  they  saw 
him  often,  and  for  the  space  of  more 
than  a  month.  (5.)  They  saw  him  in  va- 
rious places  and  times  where  there  could 
be  no  deception.  If  they  had  pretended 
that  thev  saw  him  rise,  or  saw  him  at  twi- 
light in  the  morning  when  he  rose,  it  might 
have  been  said  that  they  were  deluded 
by  some  remarkable  appearance.  Or  it 
might  have  been  said  that,  expecting  to 
see  him  rise,  their  hopes  and  agitations 
would  have  deceived  them,  and  they 
would  easily  have  fancied  that  they  saw 
him.  But  it  is  not  pretended  by  the  sa- 
cred writers  that  they  saw  him  rise.  An 
impostor  would  have  affirmed  this,  and 
would  not  have  omitted  it  But  the  sacred 
writers  affirmed  that  they  saw  him  after 
he  was  risen ;  when  they  were  free  from 
agitation ;  when  they  could  judge  coolly ; 
in  Jerusalem ;  in  their  company  when  at 
worship ;  when  journeying  to  Eramaus  ; 
when  in  Galilee;  when  he  went  with 
them  to  mount  Olivet;  and  when  he  as- 
cended to  heaven.  (5.)  He  appeared  to 
them  as  he  had  always  done  ;  as  a  friend, 
companion,  and  benefactor:  he  ate  with 
them;  wrought  a  miracle  before  them; 
was  engaged  in  the  same  work  as  he  was 
before  he  suffered;  renewed  the  same 
promise  of  the  Holy  Spirit;  and  gave 
them  his  commands  respecting  the  wTork 
which  he  had  died  to  establish  and  pro- 
mote. In  all  these  circumstances  it  was 
impossible  that  they  should  be  deceived. 
IT  Being  seen  of  them  forty  days.  There 
are  no  less  than  thirteen  different  ap- 
pearances of  Jesus  to  his  disciples  re- 
corded. For  an  account  of  them  see  the 
Note  at  the  end  of  the  Gospel  of  Mat- 
thew. 1T  Speaking  to  them,  &c.  He  was 
not  only  seen  by  them,  but  he  continued 
the  same  topics  of  discourse  as  before  his 
Bufferings;  thus  showing  that  he  was  the 
same  person  that  had  suffered,  and  that  his 
heart  was  still  intent  on  the  same  great 


of  the  Father,  which,  saifh  he,  Yc  * 
have  heard  of  me  : 

5  For  John  c  truly  baptized  with 
water ;  but  ye  shall  be  baptized  with 

b  Jno.c. 14,15,  &  16.        c  Matt.3.17. 

work.  Our  Saviour's  heart  was  filled 
with  the  same  design  in  his  lid-  and 
death,  and  when  he  rose;  thus  showing 
us  that  we  should  aim  at  the  same  great 
work  in  all  the  circumstances  of  our  be- 
ing. Afflictions,  persecutions,  and  death 
never  turned  him  from  this  great  plan; 
nor  should  they  be  allowed  to  divert  our 
minds  from  the  great  work  of  redemption. 
IT  The  things  pertaining  to  the  kingdom  <>J 
God.  For  an  explanation  of  this  phrase, 
the  kingdom  of  God,  see  the  J\ote  on 
Matt  iii.  2.  The  meaning  is,  Jesus  gave 
them  instructions  about  the  organization, 
spread,  and  edification  of  his  church. 

4.  Arid  being  assc77ibled  together.  Mar- 
gin, "  or,  eating  together."  This  sense  is 
given  to  this  place  in  the  Latin  Vulgate, 
the  Ethiopic,  and  the  Syriac  versions. 
But  the  Greek  word  has  not  properly  this 
sense.  It  has  the  meaning  of  congregat- 
ing, or  assembling.  It  should  have  been, 
however,  translated  in  the  active  Bense, 
"and  having  assembled  them  together." 
The  apostles  were  scattered  after  his 
death.  But  this  passage  denotes  that  he 
had  assembled  them  together  by  his  au 
thority,  for  the  purpose  of  giving  them  a 
charge  respecting  their  conduct  when  he 
should  have  left  them.  When  this  occur- 
red, does  not  appear  from  the  narrative  ; 
but  it  is  probable  that  it  was  not  long  he- 
fore  his  ascension:  and  it  is  clear  that  the 

J  dace  where  they  were  assembled  was 
erusalem.  IT  But  wait  for  the  promise,  of 
the  Father.  For  the  fulfilment  of  the  pro- 
mise respecting  the  descent  of  the  Iloly 
Spirit,  made  by  the  Father.  IT  Which  ye 
have  heard  of  me.  Which  I  have  made  to 
you.  See  John  xiv.  16.  20;  xv.  26;  xvi. 
7—13. 

5.  For  John  truly  baptized,  <vc.  These 
are  the  words  of  Jesus  to  his  apostles,  and 
he  evidently  has  reference  to  what  was 
said  of  John's  baptism  compared  with  hia 
ovvninMatt.iii.il.  John  i.  33.  In  those 
verses  John  is  represented  as  baptizing 
with  water,  but  the  Messiah  who  was  to 
com  i  as  baptizing  with  the  HolyGhoat 
an.,  with  fire.  This  promise  respecting 
tbe  Messiah  was  now  about  to  he  ful- 
filled in  a  remarkable  manner.    B 

ii.  IT  AW  mam/  days  hence.  Tins  was 
probably  spoken  not  long  before  his  as- 
cension, and  of  course  not  many  days  bu- 
lbre  the  day  ui'  Pent* 


10 


THE  ACTS. 


[A.  D.  33 


the  Holy  Ghost,  °  not  many  days 
hence. 

6  When  they  therefore  were  come 
together,  they  asked  of  him,  saying1, 
Lord,  wilt b  thou  at  this  time  re- 

o  c.2.4;10.45;11.15.        b  Matt.24.3,4. 


6.  When  they  therefore  were  come  toge- 
ther. At  the  mount  of  Olives.  See  ver. 
9.  12  V  Wilt  t/wu  at  this  time,  &c.  The 
apostles  had  entertained  the  common  opi- 
nions of  the  Jews  about  the  temporal  do- 
minion of  the  Messiah.  They  expected 
that  he  would  reign  as  a  prince  and  con- 
queror, and  free  them  from  the  bondage 
of  the  Romans.  Many  instances  of  this 
expectation  occur  in  the  Gospels,  not- 
withstanding all  the  efforts  which  the 
Lord  Jesus  made  to  explain  to  them  the 
true  nature  of  his  kingdom.  This  ex- 
pectation was  checked,  and  almost  de- 
stroyed by  his  death.  Luke  xxiv.  21. 
And  it  is  clear  that  his  death  was  the 
only  means  which  could  effectually 
check  and  change  their  opinions  respect- 
ing the  nature  of  his  kingdom.  Even 
his  own  instructions  would  not  do  it ;  and 
only  his  being  taken  from  them  could  di- 
rect; their  minds  effectually  to  the  true 
nature  of  his  kingdom.  Yet,  though  his 
death  checked  their  expectations,  and 
appeared  to  thwart  their  plans,  yet.  his 
return  to  life  excited  them  again.  They 
beheld  him  with  them  ;  they  were  assur- 
ed it  was  the  same  Saviour;  they  saw 
now  that  his  enemies  had  no  power  over 
him;  that  a  being  who  could  rise  from 
the  dead,  could  easily  accomplish  all  his 
plans.  And  as  they  did  not  doubt  now 
that  he  would  restore  the  kingdom  to  Is- 
rael, they  asked  whether  he  would  do  it 
at  (his  time  ?  They  did  not  ask  whether 
he  would  do  it  at  all,  or  whether  they 
had  correct  views  of  his  kingdom ;  but 
taking  that  for  granted,  they  asked  him 
whether  that  was  the  time  in  which  he 
would  do  it.  The  emphasis  of  the  inquiry 
lies  in  the  expression,  ''at  this  time,"  and 
hence  the  answer  of  the  Saviour  refers 
solely  to  the  point  of  their  inquiry,  and 
not  to  the  correctness  or  incorrectness  of 
their  opinions.  From  these  expectations 
of  the  apostles  we  may  learn,  I  That 
there  is  nothing  so  difficult  to  be  rem  ved 
from  the  mind  as  prejudice  in  favow  of 
erroneous  opinions.  2.  That  such  preju- 
dice will  survive  the  plainest  proofs  to  the 
contrary.  3.  That  it  will  often  manifest 
itself  even  after  all  proper  means  have 
been  taken  to  subdue  it.  Erroneous  opi- 
nions thus  maintain  a  secret  ascendency 


store  r again  the  kingdom  to  Israel? 
7  And  he  said  unto  them,  It  d  is 
not  for  you  to  know  the  times  or 
the  seasons  which  the  Father  hath 
put  in  his  own  power. 

c  Is.1.26.  Da.7.27.        d  Matt.24.36.  lTh.S.1,2. 


in  a  man's  mind,  and  are  revived  by  the 
slightest  circumstances,  even  long  after 
we  supposed  they  were  overcome;  and 
even  in  the  face  of  the  plainest  proofs  of 
reason  or  of  Scripture.  1T  Restore  Bring 
back;  put  into  its  former  situation.  Ju- 
dea  was  formerly  governed  by  its  own 
kings  and  laws ;  now,  it  was  subject  to 
the  Romans.  This  bondage  was  griev- 
ous, and  the  nation  sighed  for  deliver- 
ance. The  inquiry  of  the  apostles  evi- 
dently was,  whether  he  would  now  free 
them  from  the  bondage  of  the  Romans, 
and  restore  them  to  their  former  state  of 
freedom  and  prosperity,  as  in  the  times  of 
David  and  Solomon.  See  Isa.  i.  26.  The 
word  "restore"  also  may  include  more 
than  a  reducing  it  to  its  former  state.  It 
may  mean,  wilt  thou  now  bestow  the  king- 
dom and  dominion  to  Israel,  according  to 
the  prodiction  in  Dan.  vii.  27.  IT  The 
kingdom.  The  dominion ;  the  empire  ; 
the  reign.  The  expectation  was  that  the 
Messiah — the  king  of  Israel — would  reign 
over  men,  and  thus  the  nation  of  the  Jews 
extend  their  empire  over  all  the  earth. 
IT  To  Israel.  To  the  Jews,  and  particular- 
ly to  the  Jewish  followers  of  the  Messiah. 
Lightfoot  thinks  that  this  question  was 
asked  in  indignation  against  the  Jews. 
"  Wilt  thou  confer  dominion  on  a  nation 
which  has  just  put  thee  to  death  ?"  But 
the  answer  of  the  Saviour  shows  that  this 
was  not  the  design  of  the  question. 

7.  It  is  not  for  you  to  know.  The  ques 
tion  of  the  apostles  respected  the  time  of 
the  restoration ;  it  was  not  whether  he 
would  do  it.  Accordingly  his  answer 
meets  precisely  their  inquiry  ;  and  he  tells 
them  in  general  that  the  time  of  the  great 
events  of  God's  kingdom  was  not  to  be 
understood  by  them.  A  similar  question 
they  had  asked  in  Matt.  xxiv.  3,  "  Tell  us 
when  shall  these  things  be?"  Jesus  an- 
swered them  then  by  showing  them  cer- 
tain signs  which  should  precede  his  com 
ing,  and  by  saying  (ver.  36),  "  But  of  thai 
day  and  that  hour  knoweth  no  man,  no, 
not  the  angels  of  heaven,  but  my  Father 
only."  God  has  uniformly  reproved  a 
vain  curiosity  on  such  points.  1  Thess.  v. 
1,2.  2  Pet.  iii.  10.  Luke  xii.  39,  40.  IT  The 
times,  or  the  seasons.  The  difference  be- 
tween these  words  is,  that  the  former  ie- 


D.  33.] 


CHAPTER  I. 


It 


8  Bat  ye  shall  receive  ■  power, 
after  that  the  Holy  Ghost  is  come 

i  or,  the  power  of  the  Holy  Ghost  coming  upon  you. 


notes  any  time  or  period  indefinite,  or  un- 
certain ;  the  latter  denotes  a  fixed,  defi- 
nite, or  appropriate  time.  They  seem  to 
be  used  here  to  denote  the  periods  of  all 
classes  of  future  events.  %The  Father 
huth  put,  &c.  So  much  had  the  Father 
reserved  the  knowledge  of*  these,  that  it 
is  said  that  even  the  Son  did  not  know 
them  See  Mark  xiii.  32,  and  the  Note  on 
that  place.  IT  In  his  own  power.  That  is, 
he  has  fixed  them  by  his  own  authority; 
he  will  bring  them  about  in  his  own  time 
and  way ;  and  therefore  it  is  not  proper 
for  men  anxiously  to  inquire  into  them. 
All  prophecy  is  remarkably  obscure  in  re- 
gard to  the  time  of  its  fulfilment.  The 
reasons  are,  (1.)  To  excite  men  to  watch 
for  the  events  that  are  to  come,  as  the 
time  is  uncertain,  and  they  will  come 
*'  like  a  thief  in  the  night."  rjj.)  As  they 
are  to  be  brought  about  by  human  agen- 
cy, they  are  so  arranged  as  to  call  forth 
that  agency.  If  men  knew  just  when  an 
event  was  to  come  to  pass,  they  might  be 
remiss,  and  feel  that  their  effort  was  not 
needed.  (3.)  The  knowledge  of  future 
scenes — of  the  exact  time,  might  alarm 
men,  and  absorb  their  thoughts  entirely, 
and  prevent  attendance  to  the  present 
duties  of  life.  Duty  is  ours  now ;  God 
will  provide  for  future  scenes.  (4.)  Pro- 
mises sufficiently  clear  and  full  are  there- 
fore given  us  to  encourage  us;  but  not 
full  enough  to  excite  a  vain  and  idle  curi- 
osity. All  this  is  eminently  true  of  our 
own  death,  one  of  the  most  important  fu- 
ture scenes  through  which  we  are  to 
pass.  It  is  certainly  before  us  ;  it  is  near ; 
it  cannot  be  long  avoided;  it  may  come 
at  any  moment.  God  has  fixed  the  time, 
but  will  not  inform  us  when  it  shall  be. 
He  does  not  gratify  a  vain  curiosity,  or 
terrify  U3,  by  announcing  to  us  the  day 
or  the  hour  when  we  are  to  die,  as 
we  do  a  man  that  is  to  be  executed. 
This  would  be  to  make  our  lives  like 
that  of  a  criminal  sentenced  to  die, 
and  we  should  through  all  our  life 
through  fear  of  death  be  subject  to  bond- 
age. Heb.  ii.  15.  He  has  made  enough 
known  to  excite  us  to  prepare,  and  to  be 
always  ready,  having  our  loins  girt  about, 
and  our  lamps  trimmed  and  burning. 
Luke  xii.  35. 

8.  But  ye  shall  receive  power,  &c.  Lite- 
rally, as  k  is  translated  in  the  margin, 
"  ye  shall  receive  the 


power  of  the  Holy 


upon  yon:   and  ye  a  shall    b 
nesses  unto  me,  both  in  Jerusalem, 
and  in  all  Judea,  and  in  Samaria, 

a  Lu.24.-17-49.  Mat.28.19. 


(.'host  coming  upon  you."  This  was  said 
to  them  to  console  them.  Though  they 
could  not  know  the  times  which  God  re- 
served in  his  own  appointment,  5 
should  receive  the  promised  guide  and 
comforter.  The  word  power  her 
to  all  the  help  or  aid  which  the  Holy 
Spirit  would  grant ;  the  power  of 
ing  with  new  tongues;  of  preaching  the 
gospel  with  great  effect;  of  enduring 
great  trials,  &c.  See  Mark  xvi.  17,  18. 
The  apostles  had  impatiently  asked  him 
if  he  was  then  about  to  restore  the  king- 
dom to  Israel.  Jesus  by  this  answer  re- 
buked their  impatience;  taught  them  to 
repress  their  ill-timed  ardour;  and  as- 
sured them  again  of  the  coming  of  the 
Holy  Ghost.  II  Ye  shall  be  witnesses.  For 
this  purpose  they  were  appointed ;  and 
for  this  design  they  had  been  with  him 
for  more  than  three  years.  They  had 
seen  his  manner  of  life,  his  miracles,  his 
meekness,  his  sufferings  ;  they  had  listen- 
ed to  his  instructions,  had  conversed  and 
eaten  with  him  as  a  friend  ;  they  had  seen 
him  after  he  was  risen,  and  were  about  to 
see  him  ascend  to  heaven ;  and  they  were 
uualified  to  bear  witness  to  all  these  things 
m  all  parts  of  the  earth.  They  were  so 
numerous,  that  it  could  not  be  pretended 
that  they  were  deceived  ;  they  had  been 
so  intimate  with  him  and  his  plans,  that 
they  could  testify  of  him;  and  there  was 
no  motive  but  conviction  of  the  truth,  that 
could  lead  them  to  all  these  sacrifices  in 
making  known  the  Saviour.  The  ori- 
ginal word  here  is  t**^Tv^if,  martyrs. 
From  this  word  the  name  martyrs  has 
been  given  to  those  who  suffered  in  times 
of  persecution.  The  reason  why  this 
name  was  given  to  them  was  that  they 
bore  witness  to  the  life,  ins)  met  ions,  death, 
and  resurrection  of  the  Lord  Jesus,  even 
in  the  midst  of  persecution  and  death,  it 
is  commonly  supposed  that  nearly  all  of 
the  apostles  thus  bore  witness  to  the  Lord 
Jesus:  of  this,  however,  there  is  1 
proof.  See  MosheimV  Ecclesi  1  deal  His- 
tory, vol.  i.  p.  55,  50.  Still  the  word  here 
does  not  necessarily  mean  thai  they 
should  be  martyrs,  or  be  put  to  death 
in  bearing  witness  to  the  Lord  Jesus; 
but  that  they  should  every  when 
to  what  they  knew  of  him.  The  fact 
that  this  was  the  design  of  their  appoint- 
ment, and  that  they  actually  bore  such 
testimony,  is  abundantly  confirmed  in  tho 


la 


THE  ACTS. 


[A.  D.  33. 


and  unto  the  uttermost  part  of  the 
earth. 

9  And  when  he  had  spoken  these 

Acts  of  the  Apostles,  ch.  i.  22 ;  v.  32;  x.  39. 
•12;  xxii.  15.  IT  In  Jerusalem.  In  the 
capital  of  the  nation.  See  Acts  ii.  The 
great  work  of  the  Spirit  on  the  day  of 
Pentecost  occurred  there.  Most  of  the 
disciples  remained  in  Jerusalem  until  the 
persecution  that  arose  about  the  death  of 
Stephen.  Acts  viii.  ].  4.  The  apostles  re- 
mained there  till  Herod  put  James  to 
death.  Comp.  Acts  viii.  1,  with  xii.  1. 
This  was  about  eight  years.  During  this 
time,  however,  Paul  was  called  to  the 
apostleship,  and  Peter  had  preached  the 
gospel  to  Cornelius,  Philip  to  the  eunuch, 
&c.  IT  In  all  Jndea.  Judea  was  the 
southern  division  of  the  Holy  Land,  and 
included  Jerusalem  as  the  capital.  See 
Note,  Matt.ii.  22.  See  ch.  viii.  1.  IT  And 
in  Samaria.  This  was  the  middle  portion 
of  Palestine.  Note,  Matt.ii- 22.  This  was 
fulfilled  by  the  disciples.  See  ch.  viii.  1, 
"And  they  wrere  all  scattered  abroad 
throughout  the  regions  of  Judea  and  Sa- 
maria (ver.  4),  every  where  preaching  the 
word."  viii.  5,  "  Then  Philip  went  down 
to  the  city  of  Samaria,  and  preached 
Christ  unto  them."  ver.  14;  ix.  31.  IT  And 
unto  the  uttermost  parts  of  the  earth.  The 
word  earth,  or  land,  is  sometimes  taken  to 
denote  only  the  land  of  Palestine.  But 
here,  there  does  not  seem  to  be  a  neces- 
sity for  limiting  it  thus.  If  Christ  had  in- 
tended that,  he  would  have  mentioned 
Galilee,  as  being  the  only  remaining  divi- 
sion. But  as  he  had  expressly  directed 
them  to  preach  the  gospel  to  all  nations, 
the  expression  here  is  clearly  to  be  con- 
sidered as  including  the  Gentile  lands  as 
well  as  the  Jewish.  The  evidence  that 
they  did  this,  is  found  in  the  subsequent 
parts  of  this  book,  and  in  the  history  of 
the  church.  In  this  way  Jesus  replied  to 
their  question.  Though  he  did  not  tell 
them  the  time  when  it  was  to  be  done, 
nor  did  he  affirm  that  he  would  restore 
the  kingdom  to  Israel,  yet  he  gave  them 
an  answer  that  implied  that  the  work 
should  advance — should  advance  much 
farther  than  the  land  of  Israel;  and  that 
they  would  have  much  to  do  in  promoting 
it.  All  the  commands  of  God,  and  all  his 
communications  are  such  as  to  call  up  cur 
energy,  and  teach  us  that  we  have  much 
to  do.  The  uttermost  parts  of  the  earth 
have  hcen  given  to  the  Saviour  (Ps.  ii.  8) ; 
and  churches  should  not  rest  until  he 
whose  right  it  is  shall  come  and  reign. 
Kzek.  xxi.  27. 


things,  while  they  beheld,  he  was 
taken  up  ;  and  a  cloud  received  him 
out  of  their  sight. 


9.  While  they  beheld.  While  they  saw 
him.  It  was  of  importance  to  state  that 
circumstance,  and  to  state  it  distinctly. 
It  is  not  affirmed  in  the  New  Testament 
that  they  saw  him  rise  from  the  dead  ;  be- 
cause the  evidence  of  that  fact  could  be 
better  established  by  their  seeing  him 
after  he  was  risen.  But  the  truth  of  his 
ascension  to  heaven  could  not  be  confirmed 
in  that  manner.  Hence  it  was  so  arranged 
as  that  he  should  ascend  in  open  day  ;  in 
the  presence  of  his  apostles;  and  that  not 
when  they  were  asleep,  or  indifferent,  but 
when  they  were  engaged  in  a  conversa- 
tion that  should  fix  the  attention,  and 
when  they  were  looking  upon  him.  Had 
Jesus  vanished  secretly,  or  in  the  night, 
the  apostles  would  have  been  amazed 
and  confounded ;  perhaps  they  would 
even  have  doubted  whether  they  had 
not  been  deceived.  But  when  they  saw 
him  leave  them  in  this  manner,  they  could 
not  doubt  that  he  had  risen;  and  when 
they  saw  him  ascend  to  heaven,  they  could 
not  doubt  that  his  work  was  approved, 
and  that  God  would  carry  it  onward. 
This  event  was  exceedingly  important. 
(1.)  It  was  a  confirmation  of  the  truth  of 
the  Christian  religion.  (2.)  It  enabled  the 
apostles  to  state  distinctly  where  the  Lord 
Jesus  was,  and  at  once  directed  their  af- 
fections and  their  thoughts  away  from  the 
earth,  and  opened  their  eyes  on  the  glory 
of  the  scheme  of  religion  they  were  to  es- 
tablish.  If  their  Saviour  was  in  heaven, 
it  settled  the  question  about  the  nature  of 
his  kingdom.  It  was  clear  that  it  was 
not  designed  to  be  a  temporal  kingdom. 
The  reasons  why  it  was  proper  that  the 
Lord  Jesus  should  ascend  to  heaven  rather 
than  remain  on  earth,  were,  (1.)  That  he 
had  finished  the  work  which  God  gave 
him  to  do  on  the  earth  (John  xvii.  4 ;  xix. 
30),  and  it  was  proper  that  he  should  be 
received  back  to  the  glory  which  he  had 
with  the  Father  before  the  world  was. 
John  xvii.  4,  5.  Phil.  ii.  6.  9, 10.  (2.)  It 
was  proper  that  he  should  ascend,  that  the 
Holy  Spirit  might  come  down  and  perform 
his  pa*tof  the  work  of  redemption.  Jesus, 
by  his  personal  ministry,  as  a  man,  could 
be  but  in  one  place ;  the  Holy  Spirit  could 
be  in  all  places,  and  be  present  at  all  times, 
and  could  apply  the  work  to  all  men. 
Note,  John  xvi.  7.  (3.)  A  part  of  the  work 
of  Christ  was  yet  to  be  performed  in  hea- 
ven. That  was  the  work  of  intercession. 
Tne  high-priest  of  the  Jews  not  only  made 


A.  D.  33.] 


CHAPTER  1. 


13 


10  And  while  they  looked  stead- 
fastly toward  heaven,  as  he  went 
up,  behold,  two"  men  stood  by  them 
in  white  apparel ; 

a  J.x  20.12. 


an  atonement,  but  also  presented  the  blood 
of  sacrifice  before  the  mercy-seat,  as  the 
priest  of  tne  people.  Lev.  xvi.  11 — 14. 
This  was  done  to  typify  the  entrance  of 
the  great  High-priest  of  our  profession 
into  the  heavens.  Heb.  ix.  7,  8.  11,  12. 
The  work  which  he  performs  there  is  the 
work  of  intercession.  Hen.  vii.  25.  This 
is  properly  the  work  which  an  advocate 
performs  in  a  court  of  justice  for  his  cli- 
ent. It  means  that  Christ,  our  great 
High-priest,  still  pleads  and  manages  our 
cause  in  heaven ;  secures  our  interests ; 
obtains  for  us  grace  and  mercy.  It  con- 
sists in  his  appearing  in  the  presence  of 
God  for  us  (Heb.  ix.  24);  in  his  presenting 
the  merits  of  his  blood  (Heb.ix.12. 14) ;  and 
in  securing  the  continuance  of  the  mercy 
which  has  been  bestowed  on  us,  and  which 
is  still  needful  for  our  welfare.  The  Lord 
Jesus  also  ascended  that  he  might  assume 
and  exercise  the  office  of  King  in  the 
immediate  seat  of  power.  All  worlds 
were  subject  to  him  for  the  welfare  of 
the  church,-  and  it  was  needful  that  he 
should  be  solemnly  invested  with  that 
power  in  the  presence  of  God,  as  the  re- 
ward of  his  earthly  toils.  1  Cor.  xv.  25. 
"He  must  reign  till  he  hath  put  all  ene- 
mies under  his  feet."  Eph.  i.  20 — 22. 
Phil.  ii.  6 — 11.  IT  A  cloud  received  him. 
He  entered  into  the  region  of  the  clouds, 
and  was  hid  from  their  view.  But  two 
others  of  our  race  have  been  taken  bodily 
from  earth  to  heaven.  Enoch  was  trans- 
lated (Gen.  v.  24.  Comp.  Heb.  xi.  5) ;  and 
Elijah  was  taken  by  a  whirlwind  to  hea- 
ven. 2  Kings  ii.  11.  It  is  remarkable  that 
when  the  return  of  the  Saviour  is  men- 
tioned, it  is  uniformly  said  that  he  will  re- 
turn in  the  clouds,  ver.  11.  Matt.  xxiv.  30; 
xxvi.  64.  Mark  xiii.  26.  Rev.  i.  7.  Dan. 
vii.  13.  The  clouds  are  an  emblem  of 
sublimity  and  grandeur,  and  perhaps  this 
is  all  that  is  intended  by  these  expressions. 
Deut.  iv.  11.  2  Sem.  xxii.  12.  Ps.  xcvii.  2; 
civ.  3. 

10.  Looked  steadfastly.  They  fixed  their 
eyes,  or  gazed  intently  toward  heaven. 
Luke  iv.  20,  "  And  the  eyes  of  all  them 
in  the  synagogue  were  fastened  (Greek, 
the  same  word  as  here)  on  him."  It  means 
the  intense  gaze  when  we  are  deeply  in- 
terested, and  wish  to  see  clearly  and  dis- 
tinctly. Here  they  were  amazed  and 
B 


11  Which  also  said,  Ye  men6  of 
Galilee,  why  stand  ye  gazing  up 
into  heaven?  This  same  Jesus, 
which  is  taken  up  from  you  into 

6c.2.7;13.31. 

confounded  ;  the  thing  was  unlooked-for; 

and  they  were  even  then  inquiring  whe- 
ther he  would  nut  restore  the  kingdom  to 
Israel.  With  this  mingled  amazement, and 
disappointment,  and  curiosity;  and  with 
the  earnest  desire  to  catch  the  last  glimpse 
of  their  beloved  master,  they  naturally 
continued  to  gaze  on  the  distant  clouds 
where  he  had  mysteriously  disappeared 
from  their  view.  .Never  was  a  scene  more 
impressive,  grand,  and  solemn  than  this. 
IF  Toward  heaven.  Toward  the  distant 
clouds  or  sky  which  had  received  him. 
IT  As  he  went  up.  Literally,  "  The  ascend- 
ing, or  going  up."  Doubtless  they  conti- 
nued to  gaze  after  he  had  departed  from 
their  view.  H  Two  men.  From  the  rai- 
ment of  these  "men"  and  the  nature  of 
their  message,  it  seems  clear  that  they 
were  angelic  beings,  who  were  sent  to 
meet  and  comfort  the  disciples  on  this 
occasion.  They  appeared  in  human  form, 
and  Luke  describes  them  as  they  appear- 
ed. Angels  are  not  unfrequenuy  called 
men.  Luke  xxiv.  4,  "Two  men  stood  by 
them  in  shining  garments,"  &c.  Comp. 
John  xx.  12.  Matt,  xxviii.  5.  As  two  an- 
gels are  mentioned  only  as  addressing  the 
apostles  after  the  resurrection  of  Jesus 
(John  xx.  12.  Luke  xxiv.  4),  it  is  no  un- 
natural supposition  that  these  were  tho 
same  who  had  been  designated  to  the 
honourable  office  of  bearing  witness  to 
his  resurrection,  and  of  giving  them  all 
the  information  about  that  resurrection, 
and  of  his  ascension,  which  their  circum- 
stances needed.  II  In  white,  appirel.  An- 
gels are  commonly  represented  as  clothed 
in  white.  Note,  John  xx.  12.  Maw.  xxviii. 
3.  Mark  xvi.  5.  It  is  an  emblem  of  purity; 
and  the  worshippers  of  heaven  are  repre- 
sented  as  clothed  in  this  manner.  Rev. 
iii.  4,  "  They  shall  walk  with  me  in  white." 
5,  "He  that  overcometh  shall  be  clothed 
in  white  raiment."    iv.  1  ;  vii.  9.  13,  1  1. 

11.  Ye  men  of  Galilee.  Galilee  was  tho 
place  of  their  former  residence;  and  this 
was  the  name  by  which  they  were  com- 
monly known.  There  is  no  evidence 
that  the  angel  intended  this  name  in  any 
way  to  reproach  them.  "I  \Y hi/ stand  i/r, 
&c.  There  is  doubtless  a  tlighi  degree 
of  censure  implied  in  this,  as  well  as  a 
design  to  call  their  attention  away  from 
a  vain  attempt  to  see  the  departed  Sa- 


14 


THE  ACTS. 


[A.  D.  33. 


heaven,  shall a  so  come  in  like  man- 

aJno.U.3.  lTh.4.16. 


viour.  The  impropriety  may  have  been, 
(1.)  In  die  feeling  of  disappointment,  as 
if  he  would  not  restore  the  kingdom  to 
Israel  (2.)  Possibly  they  were  expecting 
that  he  would  again  soon  appear;  though 
he  had  often  foretold  them  that  he  would 
ascend  to  heaven.  (3.)  There  might  have 
been  an  impropriety  in  their  earnest  de- 
sire for  the  mere  bodily  presence  of  the 
Lord  Jesus,  when  it  was  more  important 
that  it  should  be  in  heaven.  We  may  see 
here  also  that  it  is  our  duty  not  to  stand 
in  idleness,  and  to  gaze  even  towards  hea- 
ven. We,  as  well  as  the  apostles,  have  a 
great  work  to  do,  and  we  should  actively 
engage  in  it  without  delay.  IT  Gazing  up. 
Looking  up.  1T  This  same  Jesus.  This 
was  said  to  comfort  them.  The  same  tried 
friend,  who  had  been  so  faithful  to  them, 
would  return.  They  ought  not  therefore 
to  look  with  despondency  at  his  depart- 
ure. 1T  Into  heaven.  This  expression  de- 
notes into  the  immediate  presence  of  God; 
or  into  the  place  of  perpetual  purity  and 
happiness,  where  God  peculiarly  mani- 
fests his  favour.  The  same  thing  is  fre- 
quently designated  by  his  sitting  on  the 
right  hand  of  God,  as  emblematic  of  power, 
honour,  and  favour.  Note,  Mark  xvi.  19  ; 
xiv.  62.  Heb.  i.  3;  viii.  1.  Acts  vii.  55. 
Rom.  viii.  34.  Eph.  i.  20.  IT  Shall  so  come. 
At  the  day  of  judgment.  John  xiv.  3,  "  If 
I  go  and  prepare  a  place  for  you,  I  will 
come  again,"  &c.  IT  hi  like  manner,  &c. 
•In  clouds,  as  he  ascended.  See  Note,  ver. 
9.  1  Thess.  iv.  16.  This  address  was  de- 
signed to  comfort  the  disciples.  Though 
their  master  and  friend  was  taken  from 
them,  yet  he  was  not  removed  for  ever. 
He  would  come  again  with  similar  ma- 
jesty and  glory,  for  the  vindication  of  his 
people,  and  to  tread  all  his  enemies  under 
his  feet.  The  design  for  which  he  will 
come,  will  be  to  judge  the  world.  Matt. 
xxv.  There  will  be  an  evident  fitness 
and  propriety  in  his  coming.  (1.)  Because 
his  appropriate  work  in  heaven  as  medi- 
ator shall  be  accomplished ;  his  people 
shall  have  been  saved ;  the  enemy  sub- 
dued;  death  shall  have  been  conquered: 
and  the  gospel  shall  have  shown  its  pow- 
er in  subduing  all  forms  of  wickedness  ; 
in  removing  the  effects  of  sin ;  in  esta- 
blishing the  law.  in  vindicating  the  ho- 
nour of  God ;  and  shall  thus  have  done 
all  that  will  be  needful  to  be  done  to  es- 
tablish the  authority  of  God  throughout 
the  universe.    It  will  be  proper,  there- 


ner  as  ye  have  seen  him  go  into 
heaven. 


fore,  that  this  mysterious  order  of  things 
shall  be  wound  up,  and  the  results  become 
a  matter  of  record  in  the  history  of  the 
universe.  It  will  be  better  than  it  would 
be  to  suffer  an  eternal  millennium  on  tne 
earth,  while  the  saints  should  many  of 
them" slumber,  and  the  wicked  still  be  in 
their  graves.  (2.)  It  is  proper  that  he 
should  come  to  vindicate  his  people,  and 
raise  them  up  to  glory.  Here  they  have 
been  persecuted,  oppressed,  put  to  death. 
Their  character  is  assailed;  they  are 
poor ;  and  the  world  despises  them.  It  is 
fit  that  God  should  show  himself  to  be 
their  friend ;  that  he  should  do  justice  to 
their  injured  names  and  motives ;  that  he 
should  bring  out  hidden  and  obscure 
virtue,  and  vindicate  it;  that  he  should 
enter  every  grave  and  bring  forth  his 
friends  to  life.  (3.)  It  is  proper  that  he 
should  show  his  hatred  of  sin.  Here  it 
triumphs.  The  wicked  are  rich,  and 
honoured,  and  mighty,  and  say,  Where  is 
the  promise  of  his  coming?  2  Pet.  iii.  4. 
It  is  right  that  he  should  defend  his 
cause.  Hence  the  Lord  Jesus  will  come 
to  guard  the  avenues  to  heaven,  and  to 
see"  that  the  universe  suffers  no  wrong, 
by  the  admission  of  an  improper  person 
to  the  skies.  (4.)  The  great  transactions 
of  redemption  have  been  public,  open, 
often  grand.  The  apostacy  was  public, 
in  the  face  of  angels  and  of  the  universe. 
Sin  has  been  open,  public,  high-handed. 
Misery  has  been  public,  and  has  rolled  its 
deep  and  turbid  waves  in  the  face  of  the 
universe.  Death  has  been  public ;  all 
worlds  have  seen  the  race  cut  down  and 
moulder.  The  death  of  Jesus  was  pub- 
lic ;  the  angels  saw  it ;  the  heavens  were 
clothed  with  moucning ;  the  earth  shook ; 
and  the  dead  arose.  The  angels  have 
desired  to  look  into  these  things  (1  Pet. 
i.  12),  and  have  felt  an  intense  solicitude 
about  men.  Jesus  was  publicly  whipped, 
cursed,  crucified ;  and  it  is  proper  that  he 
should  publicly  triumph,  that  all  heaven 
rejoicing,  and  all  hell  at  length  humbled, 
should  see  his  public  victory.  Hence  he 
will  come  with  clouds — with  angels — 
with  fire — and  will  raise  the  dead,  and 
exhibit  to  all  the  universe  the  amazing 
close  of  the  scheme  of  redemption.  (5.) 
We  are  in  these  verses  presented  with 
the  most  grand  and  wonderful  events 
that  this  world  has  ever  known — the  as- 
cension and  return  of  the  Lord  Jesus. 
Here  is  coasolation  for  the  Christian ;  and 


A.D.  33.] 


CHAPTER  I. 


IS 


12  Then  u  returned  they  unto  Je- 
rusalem, from  the  mount  called  Oli- 
vet, which  is  from  Jerusalem  a  sab- 
bath-day's journey. 

13  And  when  they  were  ccme  in, 
they  went  up  into  an  upper  room, 
where    abode    both    Peter,  b  and 

aLu.?4.52.  fcLu.6.13-16. 


here  is  a  source  ot  ceaseless  alarm  to  the 
sinner 

12.  TJien  they  returned  to  Jerusalem. 
In  Luke  xxiv.  52,  we  are  told  that  they 
worshipped  Jesus  before  they  returned. 
And  it  is  probable  that  the  act  of  wor- 
ship to  which  he  refers,  was  that  which 
is  mentioned  in  this  chapter — their  gazing 
intently  on  their  departing  Lord.  1T  From 
the  mount  called  Olivet.  From  the  mount 
of  Olives.  Note,  Matt.  xxi.  1.  The  part 
of  the  mountain  from  which  he  ascended 
was  the  eastern  declivity,  where  stood 
the  little  village  of  Bethany.  Luke  xxiv. 
50.  IT  A  sabbath-day's  journey.  As  far 
as  might  be  lawfully  travelled  by  a  Jew 
on  the  Sabbath.  This  was  two  thousand 
paces  or  cubits ;  or  seven  furlongs  and  a 
half— not  quite  one  mile.  Note,  Matt, 
xxiv.  20.  The  distance  of  a  lawful  jour- 
ney on  the  Sabbath  was  not  determined 
by  the  laws  of  Moses,  but  the  Jewish 
teachers  had  fixed  it  at  two  thousand 
paces.  This  measure  was  determined  on 
because  it  was  a  tradition,  that  in  the 
camp  of  the  Israelites  when  coming  from 
Egypt,  no  part  of  the  camp  was  more 
than  two  thousand  paces  from  the  taber- 
nacle ;  and  over  this  space,  therefore, 
they  were  permitted  to  travel  for  wor- 
ship. Perhaps,  also,  some  countenance 
was  given  to  this  from  the  fact  that  this 
was  the  extent  of  the  suburbs  of  the  Le- 
vitical  cities.  Num.  xxxv.  5.  Mount  Oli- 
vet, was  but  Jive  furlongs  from  Jerusalem, 
and  Bethany  was  fifteen  furlongs.  But 
on  the  eastern  declivity  of  the  mountain 
the  tract  of  country  was  called,  for  a  con- 
siderable space,  the  region  of  Bethany; 
and  it  was  from  this  place  that  the  Lord 
Jesus  ascended. 

13.  Were  come  in.  To  Jerusalem.  HThey 
toeni  up  into  an  upper  room.  The  word 
inrs2q>ov,  here  translated  upper  room,  oc- 
curs but  four  times  in  the  New  Testa- 
ment. Acts  ix.  37,  "  She  (Dorcas)  was  sick 
and  died  ;  whom  when  they  had  washed, 
they  laid  her  in  an  upper  chamber."  39; 
xx.  8,  "And  there  were  many  lights  in 
the  upper  chamber  whore  they  were  ga- 
thered together."  The  room  so  desig- 
nated was  an  upper  chamber  used   for 


James,  and  John,  and  Andrew,  Phi- 
lip, and  Thomas,  Bartholomew,  ami 
Matthew,  James  the  sou  of  Alphe- 
us,  and  Simon  Zelotes,  and  Judas 
the  brother  of  James. 

11  These  all  continued  with  one 
accord  in  prayer  and  supplication, 


devotion;  or  to  place  the  dead  before 
burial,-  or  occasionally  for  conversation, 
&c.  Here  it  evidently  means  the  place 
where  they  were  assembled  fi>r  devotion. 
Luke  (xxiv.  53)  says  they  were  continu- 
ally in  the  temple  praising  and  b 
God.  And  some  have  supposed  that  the 
upper  room  here  designated,  was  <>n"  of 
the  rooms  in  the  temple.  But  there  is  no 
evidence  of  that;  and  it  is  not  very  pro- 
bable. Such  a  room  was  a  put  i 
house,  especially  in  Jerusalem;  anil  they 
probably  selected  one  where  they  might 
be  together,  and  yet  so  retired  that  they 
might  be  safe  from  the  Jews,  it  Where 
abode.  Where  were  remaining.  This 
does  not  mean  that  this  was  their 
nent  habitation;  but  they  remained  then 
waiting  for  the  descent  of  the  Holy  Spirit, 
ir  Peter,  &c.  All  the  aposi;. 
which  Jesus  had  at  first  chosen,  except 
Judas.   Luke  vi.  13 — 16. 

14.   These  all  continued,  &c.  The  word 
continued  denotes  persevering  and  con- 
stant attention.     The  mam 
devotion.    Acts  vi.  4,  "  We  will  give  our- 
selves continually  to  the  ministry  of  the 
word."    Rom.  xii.  12,  "  Continuing  instant 
in  prayer."  xiii.  6,  "Attend!1 
upon  this  very  thing."   It  is  their  main  and 
constant  employment.  Col.  i v.  2.    V  With 
one  accord.     With  one  mind;   unitedly; 
unanimously.    There   were  no  schisms, 
no  divided  interests,  no  discordant  pur- 
poses.   This  is  a  beautiful  picture  of  de- 
votion, and  a  specimen  of  what  social 
worship  ought  now  to  be.  and  a    ■ 
illustration  of  Fs.  exxxiii.     The 
felt  that  they  had  one  trreat  object;  and 
their  deep  grief  at  the  Toss  of  th< 
ter,  their  doubts    and    perplexi 
them,  as  all  afflictions  ought  to  lead  Oft, 
to  the  throne  of  grace.    IT  ///  pr  ■■ 
supplication.     These    words 
synonymous,  and  are  often  int<  rchanged. 
Th<  y  express  here  petitions  to  G 
blessings,  and  prayer  to  avert  impending 
evils.    IT  With  the  u  women 

thai  had  followed  tl  «  from 

Galilee.  Luke  viii.2,  3;  xxi 
lo.  Matt  xxvii.  55.  The  women 
larly  mentioned   are   Mary   Magdalene 


F6 


THE  ACTS. 


[A.  D.  3o 


with  the  °  women,  and  Mary  the 
mother  of  Jesus,  and  with  his  bre- 
thren. 

15  And  in  those  days  Peter  stood 
up  in  the  midst  of  the  disciples,  and 
said,  (the  number  of  the  names  to- 

a  Lu.23.49,55;24.10. 

Mary  the  mother  of  James  and  Joses,  the 
mother  of  Zebedee's  children,  Joanna  the 
wife  of  Chuza*  and  Susanna.  Besides 
these,  there  were  others  whose  names 
are  not  mentioned.  Most  of  them  were 
relatives  of  the  apostles  or  of  our  Sa- 
viour ;  and  it  is  not  improbable  that 
some  of  them  were  wives  of  the  apos- 
tles. Peter  is  known  to  have  been  mar- 
ried (Matt.  viii.  14),  and  had  his  wife  in 
attendance  (1  Cor.  ix.  5) ;  and  the  same, 
was  doubtless  true  of  some  of  the  other 
apostles  (1  Cor.  ix.  5).  Mary  is  here  par- 
ticularly mentioned,  the  mother  of  Jesus ; 
showing  that  she  now  cast  in  her  lot  with 
the  apostles.  She  had  besides  been  par- 
ticularly intrusted  to  the  care  of  John 
(John  xix.  26,  27),  and  had  no  other  home. 
This  is  the  last  time  she  is  mentioned  in 
the  New  Testament.  John  xix.  27.  IT  And 
v:ith  his  brethren.  See  Note,  Matt.  xii.  46. 
At  first  they  had  been  unbelieving  about 
the  claims  of  Jesus  (John  vii.  5);  but  it 
seems  that  they  had  been  subsequently 
converted. 

15.  In  those  days.  On  one  of  the  days 
.ntervening  between  the  ascension  of  Je- 
sus and  the  day  of  Pentecost.  IT  Peter 
stood  up.  Peter  standing  up,  or  rising. 
This  is  a  customary  expression  in  the 
Scriptures  when  one  begins  to  do  a  thing. 
Luke  xv.  18.  The  reason  why  Peter  did 
this  may  be  seen  in  the  Note  on  Matt, 
xvi.  16,  17.  It  is  not  improbable,  besides, 
that  Peter  was  the  most  aged  of  the  apos- 
tles; and  from  his  uniform  conduct  we 
know  that  he  was  the  most  ardent.  It  was 
perfectly  characteristic,  therefore,  for  him 
to  introduce  the  business  of  the  election 
of  a  new  apostle.  H  The  disciples.  This 
was  the  name  which  was  given  to  them 
as  being  learners  in  the  school  of  Christ. 
Note,  Matt.  v.  1.  11  The  number  of  the 
names.  The  number  of  the  persons,  or 
individuals.  The  word  name  is  often  used 
to  denote  the  person.  Rev.  iii.  4.  Acts  iv. 
12;  xviii.  15.  Eph.  i.  21.  In  Syriac  it  is, 
"  the  assembly  of  men  was  about  an  hun- 
dred and  twenty."  This  was  the  first  as- 
sembly convened  to  transact  the  business 
of  the  church;  and  it  is  not  a  little  re- 
markable that  the  vote  in  so  important  a 
matter  as  electing  an  apostle,  was  by  the 


gether  were  about  an  hundred  and 
twenty,) 

16  Men  a?id  brethren :  This  scrip- 
ture must  needs  have  been  fulfilled 
which6  the  Holy  Ghost  by  the  mouth 
of  David  spake  before  concerning 

&Ps.41.9.  Jno.13.lS. 


entire  church  It  settles  the  question  that 
the  election  of  a  minister  and  pastor 
should  be  by  the  church,  and  not  be  im- 
posed on  them  by  any  right  of  presenta- 
tion by  individuals,  or  by  any  ecclesias- 
tical body.  If  a  case  could  ever  occur 
where  a  minister  should  be  chosen  by  the 
ministry  only,  such  a  case  was  here  in  the 
election  of  another  apostle.  And  yet  in 
this  the  entire  church  had  a  voice.  Whe- 
ther this  was  all  the  true  church  at  this 
time,  does  not  appear  from  the  history 
This  expression  cannot  mean  that  there 
were  no  more  Christians,  but  that  these 
were  all  that  had  convened  in  the  uppei 
room.  It  is  almost  certain  that  our  Sa- 
viour had,  by  his  own  ministry,  brought 
many  others  to  be  his  true  followers. 

16.  Men  and  brethren  This  is  a  cus- 
tomary  mode  of  address,  implying  affec- 
tion and  respect.  Acts  xiii.  26.  The  Sy 
riac  has  it  more  appropriately  than  by  the 
introduction  of  the  conjunction  "  and"— 
"  Men,  our  brethren."  IT  This  scripture 
This  portion  or  prediction  contained  in  the 
writings  of  the  Old  Testament.  Scripture, 
writing.  Note,  John  v.  39.  The  passage 
to  which  Peter  refers  is  commonly  sup- 
posed to  be  that  recorded  in  Ps.  xli.  9. 
"  Yea,  mine  own  familiar  friend. .  .  .hath 
lifted  up  his  heel  against  me."  This  is 
expressly  applied  to  Judas  by  our  Sa- 
viour, in  John  xiii.  18.  But  it  seems  clear 
that  the  reference  is  not  to  the  41st  Psalm, 
but  to  the  passage  which  Peter  proceeds 
to  quote  in  ver.  20.  IT  Must  needs  be  ful- 
filled. It  would  certainly  happen  that  it 
would  be  fulfilled.  Not  that  there  was 
any  physical  necessity,  or  any  compul 
sion;  but  it  could  not  but  occur  that  a 
prediction  of  God  should  be  fulfilled. 
This  makes  no  affirmation  about  the  free- 
dom of  Judas  in  doing  it.  A  man  will  be 
just  as  free  in  wickedness  if  it  he  foretold 
that  he  will  be  wicked,  as  if  it  had  never 
been  known  to  any  other  being.  IT  The 
Holy  Ghost,  &c.  This  is  a  strong  attesta- 
tion to  the  inspiration  of  David,  and  ac- 
cords with  the  uniform  testimony  of  tho 
New  Testament,  that  the  sacred  writ  era 
spake  as  they  were  moved  by  the  Holy 
Ghost.  2  Pet.  i.  21.  IT  Concerning  Ju 
das.    In  what  respect  this  wac  concern 


A.  D.  33.] 


CHAPTER  1. 


17 


Judas,  which  was  guide  a  to  them 
that  took  Jesus. 

17  For  he  b  was  numbered  with 
us,  and  had  obtained  part  of  this 
ministry. 

18  Nowc  this  man  purchased  a 
field  with  the  reward  d  of  iniquity ; 
and  falling  headlong,  he  burst  asun- 

o  Matt.26.47.  Jno.18.3.  b  Lu.6.16. 

mg'  Judas,  see  ver.  20.  IT  Which  was 
guide,  &.c.  Matt.  xxvi.  47.  John  xviii.  3. 
17.  He  was  numbered  with  us.  He  was 
chosen  as  an  apostle  by  the  Lord  Jesus. 
Luke  vi.  13 — 16.  This  does  not  mean 
that  he  was  a  true  Christian,  but  that  he 
was  reckoned  among  the  apostles.  Jesus 
knew  that  he  never  loved  him.  Long 
before  he  betrayed  him,  lie  declared  that 
he  was  a  devil.  John  vi.  70.  He  knew 
his  whole  character  when  he  chose  him. 
John  ii.  25.  If  it  be  asked  why  he  chose 
such  a  man  to  be  an  apostle ;  why  he  was 
made  the  treasurer  of  the  apostles,  and 
was  admitted  to  the  fullest  confidence; 
we  may  reply,  that  a  most  important  object 
was  gained  in  having  such  a  man — a  spy 
— among  them.  It  might  be  pretended 
when  .'he  apostles  bore  testimony  to  the 
purity  of  life,  of  doctrine,  and  of  purpose, 
of  the  Lord  Jesus,  that  they  were  inte- 
rested and  partial  friends;  that  they 
might  be  disposed  to  suppress  some  of  his 
real  sentiments,  and  represent  him  in  a 
light  more  favourable  than  the  truth. 
Hence  the  testimony  of  such  a  man  as 
Judas,  if  favourable,  must  be  invaluable. 
It  would  be  free  from  the  charge  of  par- 
tiality. If  Judas  knew  any  thing  unfa- 
vourable to  the  character  of  Jesus,  he 
would  have  communicated  it  to  the  San- 
hedrim. If  he  knew  of  any  secret  plot 
ogainst  the  government,  or  seditious  pur- 
pose, he  had  every  inducement  to  declare 
it.  He  had  every  opportunity  to  know  it: 
he  was  with  him ;  heard  him  converse  ; 
was  a  member  of  his  family,  and  admit- 
ted to  terms  of  familiarity.  Yet  even  Ju- 
das could  not  be  bought,  or  bribed,  to  tes- 
tify against  the  moral  character  of  the 
Saviour.  If  he  had  done  it,  or  could  have 
done  it,  it  would  have  preserved  him 
from  the  charge  of  treason;  entitled  him 
to  the  reputation  of  a  public  benefactor 
in  discovering  secret  sedition;  and  have 
saved  him  from  the  pangs  of  remorse,  and 
from  self-murder.  Judas  would  have  done 
it  if  he  could.  But  he  alleged  no  such 
charge ;  he  did  not  even  dare  to  lisp  a 
word  against  the  pure  designs  of  the  Lord 
Jesus;  and  his  own  pangs  and  death  aie 
b2 


der  in  the  midst,  and  all  his  bowels 
gushed  out. 

19  And  it  was  known  unto  all 
the  dwellers  at  Jerusalem;  inso- 
much as  that  field  is  called  in  theil 
proper  tongue,  Aceldama,  that  is  to 
say.  The  field  of  blood. 

20  For  it  is  written  in  the  book 

c  Matt.27.5-10.  d2Pet.2.15. 


the  highest  proof  that  can  be  desired  of 
his  conviction  that  ihc  betrayed  Redeemer 
was  innocent.  Judas  would  have  been 
just  the  witness  which  the  Jews  desired 
of  the  treasonable  purposes  of  Jesus.  But 
that  could  not  be  had,  even  by  gold  ;  and 
they  were  compelled  to  suborn  other  men 
to  testify  against  the  Son  of  God.  Matt 
xxvi.  60.  We  may  just  add  here,  that  tho 
introduction  of  such  a  character  as  that 
of  Judas  Iscariot  into  the  number  of  the 
apostles,  and  the  use  to  be  made  of  his 
testimony,  would  never  have  occurred  to 
an  impostor.  An  impostor  would  have 
said  that  they  were  all  the  true  friends 
of  the  Lord  Jesus.  To  have  invented  such 
a  character  as  that  of  Judas,  and  to  make 
him  perform  such  a  part  in  the  plan  as  tho 
sacred  writers  do,  would  have  required 
too  much  art  and  cunning,  was  too  relined 
and  subtle  a  device  to  have  been  thought 
of,  unless  it  had  actually  occurred. 

18.  Noio  this  man,  &c.  The  money 
which  was  given  for  betraying  ;! 
Jesus  was  thrown  down  in  the  temple, 
and  the  field  was  purchased  with  it  by 
the  Jewish  priests.  See  Matt,  xxvii.  5, 
10,  and  the  Notes  on  that  place.  A  man 
is  said  often  to  do  a  thing,  when  he  fur- 
nishes means  for  doing  it.  T  The  reward 
of  iniquity.  The  price  which  he  had  for 
that  deed  of  stupendous  wickedness — tho 
betraying  of  the  Lord  Jesus,  fl  And  fall- 
ing headlong.    He  first  hanged 

and  then  fell  and  was  burst  asunder 
Matt,  xxvii.  5. 

19.  It  was  known,  &c.  Matt  xxvii  R. 
The  scene  in  the  temple;  the  arts  of  the 
priests  in  purchasing  the  field,  &c  would 
make  it  known  ;  and  tho  name  of  the  Meld 
would  preserve  the  memory  of  the  'juilt 
of  Judas.  1F  Their  proper  tongue.  Tho 
language  spoken  by  the  Jews— the  Syro- 
chaldaic.  IT  Aceldama.  This  is  composed 
of  two  Syro-chaldaic  words,  and  means 
literallv.  The  field  ofblood. 

20.  Par  it  is  writh  Ps.  bar. 
2">.    This  is  th<>  prediction  doubt 
which  Peter  refers  in  ver.  16. — The  in!'  r- 
mediate  passage  in  ver.  18,  19,  is  probably 
a  parentheeiH  ;  the  words  of  Luk. 


18 


THE  ACTS. 


[A.  D  33. 


of  Psalms,  Let  a  his  habitation  be 
desolate,   and   let    no    man    dwell 


Peter.  It  is  not  probable  that  Peter  would 
introduce  a  narrative  like  this,  with  which 
they  were  all  familiar,  in  an  address  to  the 
disciples.  The  Hebrew  in  the  Psalm  is, 
'Let  their  habitation  (Heb.  fold,  enclo- 
sure for  cattle ;  tower,  or  palace),  be  deso- 
late, and  let  none  dwell  in  their  tents." — 
This  quotation  is  not  made  literally  from 
the  Hebrew,  nor  from  the  Septuagint. 
The  plural  is  changed  to  the  sini.ni/ur, 
and  there  are  some  other  slight  varia- 
tions. The  Hebrew  says,  "  let  no  men 
dwell  in  their  tents."  The  reference  to 
the  tents  is  omitted  in  the  quotation.  The 
term  habitation,  in  the  Psalm,  means  evi- 
dently the  dwelling  place  of  the  enemies 
of  the  writer  of  the  Psalm.  It  is  an  image 
expressive  of  their  overthrow  and  defeat 
by  a  just  God,  '  let  their  families  be  scat- 
tered, and  the  places  where  they  have 
dwelt  be  without  an  inhabitant,  as  a  re- 
ward for  their  crimes.'  If  the  Psalm  was 
originally  composed  with  reference  to  the 
Messiah  and  bis  sufferings,  the  expres- 
sion here  was  not  intended  to  denote  Ju- 
das in  particular,  but  one  of  his  foes,  who 
was  to  meet  the  just  punishment  of  reject- 
ing, and  betraying,  and  murdering  him. 
The  change,  therefore,  which  Peter  made 
from  the  plural  to  the  singular ;  and  the 
application  to  Judas  especially,  as  one  of 
those  enemies,  accords  with  the  design  of 
the  Psalm,  and  is  such  a  change  as  the 
circumstances  of  the  case  justified  and 
required.  It  is  an  image,  therefore,  ex- 
pressive of  judgment  and  desolation 
coming  upon  his  betrayer — an  image  to 
be  literally  fulfilled  in  relation  to  his  ha- 
bitation, drawn  from  the  desolation  when 
a  man  is  discomfited,  overthrown,  and  his 
dwelling  place  given  up  to  desolation.  It 
is  not  a  little  remarkable  that  this  Psalm  is 
repeatedly  quoted  as  referring  to  the  Mes- 
siah. Ver.  9,  "  The  zeal  of  their  house 
hath  eaten  me  up,"  expressly  applied  to 
Christ  in  John  ii.  17.  Ver.  21.  "  They  gave 
gave  me  also  gall  for  my  meat ;  and  in  my 
thirst  they  gave  me  vinegar  to  drink." 
The  thing  which  was  done  to  Jesus  on 
the  cross.  Matt,  xxvii.  34.  The  whole 
Psalm  is  expressive  of  deep  sorrow — of 
persecution,  contempt,  weeping,  being  for- 
saken, and  is  throughout  applicable  to  the 
Messiah  ;  with  what  is  remarkable,  not  a 
single  expression  to  be,  of  necessity,  li- 
mited to  David.  It  is  not  easy  to  ascer- 
tain whether  the  ancient  Jews  referred 
this  Psalm  to  the  Messiah.    A  part  of 


therein  :    and,  b  His   bishopric  '  let 
another  take. 

b  Ps.  109.8.         i  or,  office,  or,  charge. 


the  title  to  die  Psalm  in  the  Sijriac  ver- 
sion is,  "  It  is  called  a  prophecy  concern- 
ing those  things  which  Christ  suffered, 
and  concerning  the  casting  away  of  the 
Jews."  The  prophecy  in  ver.  25  is  not  to 
be  understood  of  Judas  alone,  but  of  the 
enemies  of  the  Messiah  in  general,  of 
which  Judas  was  one.  On  this  prine  pie 
the  application  to  Judas  of  the  passage  by 
Peter  is  to  be  defended.  T  And  his  bi- 
shopric let  another  take.  This  is  quoted 
from  Ps.  cix.  8 ;  "  Let  his  days  be  few, 
and  let  another  take  his  office."  This  is 
called  "  a  Psalm  of  David,"  and  is  of  the 
same  class  as  Ps.  vi.  xxii.  xxv.  xxxviii. 
xlii.  This  class  of  Psalms  is  commonly 
supposed  to  have  expressed  David's  feel- 
ings in  the  calamitous  times  of  the  perse- 
cution by  Saul,  the  rebellion  of  Absalom. 
&c.  They  are  all  also  expressive  of  the 
condition  of  a  suffering  and  persecuted 
Messiah  ;  and  are  many  of  them  applied 
to  him  in  the  New  Testament.  The  gene- 
ral  principle  on  which  most  of  them  are 
applicable  is,  not  that  David  personated  or 
typified  the  Messiah,  which  is  nowhere 
affirmed,  and  which  can  be  true  in  no  in- 
telligible sense ;  but  that  he  was  placed 
in  circumstances  similar  to  the  Messiah; 
encompassed  with  like  enemies;  perse- 
cuted in  the  same  manner.  They  are 
expressive  of  high  rank,  office,  dignitv, 
and  piety,  cast  down,  waylaid,  and  en- 
compassed with  enemies.  In  this  way 
they  express  general  sentiments  as  much 
applicable  to  the  case  of  the  Messiah  as 
to  David.  They  were  placed  in  similar 
circumstances.  The  same  help  was  need- 
ed. The  same  expressions  would  convey 
their  feelings.  The  same  treatment  was 
proper  for  their  enemies. — On  this  princi- 
ple it  was  that  David  deemed  his  enemy, 
whoever  he  was,  unworthy  of  his  office  ; 
and  desired  that  it  should  be  given  to  an- 
other. In  like  manner,  Judas  had  ren- 
dered h  imself  unworthy  of  his  office,  and 
there  was  the  same  propriety  that  it  should 
be  given  to  another.  And  as  the  office 
had  now  become  vacant  by  the  death  of 
Judas,  and  according  to  (me  declaration 
in  the  Psahms  ;  so  according  to  another,  it 
was  proper  that  it  should  be  conferred  on 
some  other  person.  The  word  rendered 
"  office"  in  the  Psalm,  means  the  care, 
charge,  business,  oversight  of  any  thing. 
It  is  a  word  applicable  to  ?nagistratrs> 
whose  care  it  is  to  see  the  laws  executed  ; 
to  military  men  who  have  charge  of  an 


\.  D.  33.]  CHAPTER  I. 

21  Wherefore  of  these  men  a 
which  have  companied  with  us  all 
the  time  that  the  Lord  Jesus  went 
in  and  out  among  us, 

22  Beginning  from  the  baptism 

a  Lu.10.1,2.  Jno.15.27. 


nrmy,  or  a  part  of  an  army.  In  Job  x.  12, 
it  is  rendered  "  thy  visitation" — thy  care. 
In  Num.  iv.  16 j  "and  to  the  office  of 
Elcazer,"  Arc.  2  Kings  xi.  18.  In  the  case 
of  David  it  refers  to  those  who  were  in- 
trusted with  military  or  other  offices,  and 
who  had  treacherously  perverted  them  to 
persecute  and  oppose  him ;  and  thus 
shown  themselves  unworthy  of  the  office. 
The  Greek  word  which  is  used  here, 
£^-ktxo-/>.  is  taken  from  the  Sepfuagint, 
and  means  the  same  thing  as  the  Hebrew. 
El  is  well  rendered  in  the  margin  " office, 
or  charge."  It  means  charge  of  any  kind, 
or  office,  without  in  itself  specifying  of 
what  kind.  It  is  the  concrete  of  the  noun 
(V.o-xcsro^  commonly  translated  "  bishop," 
and  means  his  office,  charge,  or  duty. 
That  word  designates  simply  having  the 
oversight  of  any  thing;  and  as  applied  to 
the  officers  of  the  New  Testament,  it  de- 
notes merely  their  having  charge  of  the  af- 
fairs of  the  church,  without  specifying  the 
nature  or  the  extent  of  their  jurisdiction. 
Hence  it  is  often  interchanged  with  pres- 
byter, or  elder,  and  expresses  the  dis- 
charge of  the  duties  of  the  same  office. 
Acts  xx.  28.  "Take  heed  (presbyters  or 
elders,  ver.  17)  to  yourselves,  and  to  all 
the  flock  over  the  which  the  Holy  Ghost 
hath  made  you  overseers" — isri<rxo«-ous — 
bishops.  Heb.  xii.  15.  "Looking  dili- 
gently," &C.  e5r<TX0770uvT£?.  Phil.  i.  1,  "  With 

the  bishops  and  deacons."  "Paul  called 
presbyters,  bishops  ;  for  they  had  at  that 
time  the  same  name." — Theodoret,  as 
quoted  by  Scheusner.  1  Pet.  v.  2.  "  Feed 
the  flock  of  God  (i.  e.  you  who  are  elders, 
or  presbyters,  v.  1) ;  taking  the  oversight 
thereof  £jr«<rxo5rouvTt;.  These  passages 
shew  that  the  term  in  the  New  Testament 
designates  the  supervision  or  care  which 
was  exercised  over  the  church,  by  whom- 
soever performed,  without  specifying  the 
nature  or  extent  of  the  jurisdiction.  It  is 
scarcely  necessary  to  add  that  Peter  here 
did  not  intend  to  affirm  that  Judas  sus- 
tained any  office  corresponding  to  what 
18  now  commonly  understood  by  the 
term  "  bishop." 

21,22.  Wherefore  of  these  men.  Of 
those  who  had  witnessed  the  life  and 
works  of  Christ,  and  who  were  therefore 
qualified  to  discharge  the  duries  of  the 
office  from  which  Judas  fell.    Probably 


10 

of  John,  ur  to  that  same  day  that  he 
was  taken  up  from  us,  must  one  be 
ordained  to  be  a  witness  with  us  of 
his  resurrection. 

23  And  they  appointed  two,  lo- 


Petcr  refers  to  the  seventy  disciples. 
Luke  x.  1,  2.  y  )Y<iit  in  and  out.  A 
phrase  signifying  that  he  was  their  con- 
stant companion.  It  expresses  in  genera] 
all  the  actions  of  the  life.  I's.  <  \\i  ft 
Dent,  xxviii.  19;  xxxi.  2.  1  Beginning 
from  the  baptism  of  John.  The  words 
"beginning  from"  in  the  original  refer  to 
the  Lord  Jesus.  The  meaning  may  be 
thus  expressed,  'during  all  the  time  in 
which  the  Lord  Jesus  beginning  (his  mi- 
nistry) at  the  time  when  he  was  baptized 
by  John,  went  in  and  out  among  us,  until 
the  time  when  he  was  taken  up,'  &c. 
From  those  who  had  during  that  time 
been  the  constant  companions  of  the  Lord 
Jesus  must  one  be  taken,  who  would 
thus  be  a  witness  of  his  whoie  ministry. 
j  IT  Must  one  be  ordained.  It  is  fit  or  propt  r 
I  that  one  should  be  ordained.  The  reason 
of  this  was,  that  Jesus  had  originally  cho- 
sen the  number  twelve  for  this  work. ami 
as  one  of  them  had  fallen.it  was  proper 
that  the  breach  should  be  filled  by  some 
person  equally  qualified  for  the  office. 
The  reason  why  it  was  proper  that  ho 
should  be  taken  from  the  seventy  disci- 
ples was,  that  they  had  been  particularly 
distinguished  by  Jesus  himself,  and  com- 
manded to  preach,  and  endowed  with  \a- 
rious  powers,  and  had  been  witnesses  of 
most  of  his  public  life.  Luke  x.  1 — 1G. 
The  word  ordained  with  us  has  a  fixed 
and  definite  meaning.  It  denotes  to  set 
apart  to  a  sacred  office  with  the  proper 
form  and  solemnities,  commonly  by  the 
imposition  of  hands.  But  this  is  not,  of  ne- 
cessity, the  meaning  of  this  passage.  The 
Greek  word  usually  denoting  ordinal 'ion  is 
not  used  here.  The  expression  is  literally, 
"  must  one  be,  or  become,  yevt<r~*i,  a  wit- 
ness with  us  of  his  resurrection."  The  ex- 
pression does  not  imply  that  he  must  lie  set 
apart  in  any  particular  manner,  but  sim- 
ply that  one  should  be  designated,  or  ap- 
pointed for  this  specific  purpose,  (o&  u 
witness  of  the  resurrection  of  Christ. 

23.  And  they  appointed  two.  They  pro 
posed,  or  as  we  should  say,  nominated  two. 
Literally  they  placid  two,  or  made  them  to 
stand  forth,  as  persons  do  who  are  candi- 
dates for  office.  These  two  were  proba- 
bly more  distinguished  by  prudence,  wis- 
dom, piety,  and  age  than  the  others  :  and 
were  sc  nearly  equal  in  qualifications, 


•JO 


THE  ACTS. 


[A.  D.  33. 


seph  called    Barsabas,  a  who  was 
surnamed  Justus,  and  Matthias. 

24  And  they  prayed,  and    said, 
Thou,  Lord,  which  b  knowest  the 


b  Je.17.10.  Re.2.23. 


that  they  could  not  determine  which  was 
the  best  fitted  for  the  office.  IT  Joseph 
called  Barsabas,  &c  It  is  not  certainly 
known  what  the  name  Barsabas  denotes. 
The  Syriac  word  Bar  means  Son,  and  the 
word  Sabas  has  been  translated  an  oath, 
rest,  quiet,  or  captivity.  Why  the  name 
was  given  to  Joseph  is  not  known ;  but 
probably  it  was  the  family  name — Joseph 
son  of  Sab&.  Some  have  conjectured 
that  this  was  the  same  man  who,  in  ch. 
iv.  36,  is  called  Barnabas.  But  of  this 
there  is  no  proof.  Lightfoot  supposes  that 
lie  was  the  son  of  Alpheus,  and  brother 
of  James  the  Less,  and  that  he  was  chosen 
on  account  of  his  relationship  to  the  fami- 
ly of  the  Lord  Jesus.  TT  Was  surnamed  Jus- 
tus. Who  was  called  Justus.  This  is  a 
Latin  name,  meaning  just,  and  was  proba- 
bly given  him  on  account  of  his  distin- 
guished integrity.  It  was  not  uncommon 
among  the  Jews  for  a  man  to  have  seve- 
ral names.  Matt.  x.  3  *H  And  Matthias. 
Nothing  is  known  of  the  family  of  this 
man,  or  of  his  character,  further  than  that 
he  was  numbered  with  the  apostles,  and 
shared  their  lot  in  the  toils,  and  persecu- 
tions, and  honours  of  preaching  the  gospel 
to  mankind. 

24.  And  they  prayed.  As  they  could 
not  agree  on  the  individual,  they  invoked 
the  direction  of  God  in  their  choice — an 
example  which  should  be  followed  in 
every  selection  of  an  individual  to  exer- 
cise the  duties  of  the  sacred  office  of  the 
ministry.  IT  Which  knowest  the  hearts  of  all 
men.  This  is  often  declared  to  be  the  pe- 
culiar prerogative  of  God.  Jer.  xvii.  10. 
"  /,  Jehovah,  search  the  heart,"  &c.  Ps. 
cxxxix.  1.  23.  1  Chron.  xxviii.  9.  Yet  this 
attribute  is  also  expressly  ascribed  to  Je- 
sus Christ.  Rev.  ii.  18.  Comp.  23.  "  These 
things  saith  the  Son  of  God — I  am  he 
which  searcheth  the  reins  and  the  hearts." 
John  ii.  25 ;  vi.  64 ;  xvi.  19.  There  are 
strong  reasons  for  supposing  that  the  apos- 
tles on  this  occasion  addressed  this  prayer 
to  the  Lord  Jesus  Christ.  (1.)  The  name 
Lord  is  the  common  appellation  which 
tbev  gave  to  him.  Acts  ii.  36 ;  vii.  59,  60 ; 
\.  56.  1  Cor.  ii.  8.  Phil.  ii.  11.  Rev.  xi.  8, 
<fcc.  (2.)  We  are'  told  that  they  worshipped 
him,  or  rendered  him  divine  honours  after 
his  ascension.  Luke  xxiv.  52.  (3.)  The 
disciples  were  accustomed  to  address  him 
aliti  his  crucifixion  by  the  names  Loid 


hearts  of  all  men,  shew  whether  of 
these  two  tbou  hast  chosen, 

25  That  he  may  take  part  of  this 
ministry     and     apostleship,    from 


or  God  indifferently.  Acts  i.  6.  John  xx 
28.  Acts  vii.  59.  (4.)  This  was  a  mattet 
pertaining  especially  to  the  church  which 
the  Lord  Jesus  had  redeemed,  and  to  his 
own  arrangement  in  regard  to  it.  He  had 
chosen  the  apostles ;  he  had  given  them 
their  commission  ;  he  had  fixed  their  num- 
ber; and  what  is  worthy  of  special  re- 
mark here,  he  had  been  the  companion  of 
the  very  men,  and  knew  their  qualifica- 
tions for  their  work.  If  the  apostles  ever 
called  on  the  Lord  Jesus  after  his  ascen- 
sion, this  was  the  case  in  which  they 
would  be  likely  to  do  it.  That  it  was  done 
is  clear  from  the  account  of  the  death  of 
Stephen.  Acts  vii.  59.  60.  And  in  this 
important  matter  of  ordaining  a  new  apos- 
tle to  be  a  wimess  for  Jesus  Christ,  no- 
thing was  more  natural  than  that  they 
should  address  him,  though  bodily  ab- 
sent, as  they  would  assuredly  have  done 
if  he  were  present.  And  if  on  this  occa- 
sion they  did  actually  address  Christ, 
then  two  things  clearly  follow.  First, 
that  it  is  proper  to  render  him  divine  ho- 
mage, agreeably  to  the  uniform  declara- 
tions of  the  Scripture.  John  v.  23,  "That 
all  men  should  honour  the  Son  even  as 
they  honour  the  Father."  Heb.  i.  6,  "And 
let  all  the  angels  of  God  worship  him." 
Phil.  ii.  10,  11.  Rev.  v.  8— 14.  IThess.  iii. 
11, 12.  Secondly,  he  must  be  divine.  To 
none  other  but  God  can  religious  homage 
be  rendered ;  and  none  other  can  be  de- 
scribed as  knowing  the  hearts  of  all  men. 
The  reason  why  they  appealed  to  him  on 
this  occasion  as  the  searcher  of  the  heart, 
was<  doubtless  the  great  importance  of  the 
work  to  which  the  successor  of  Judas  was 
to  be  called.  One  apostle  of  fair  external 
character  had  proved  a  traitor;  and  with 
this  fact  full  before  them,  they  appealed 
to  the  Saviour  himself,  to  select  one  who 
would  be  true  to  him.  and  not  bring  dis- 
honour on  his  cause.  1T  Shew  whether,  &c. 
Shew  which  of  them.  H  Thou  hast  chosen. 
Not  by  any  public  declaration,  but  which 
of  the  two  thou  hast  judged  to  be  best 
qualified  for  the  work,  and  hast  fitted  for  it. 
25.  That  he  may  take  part  of  this  minis- 
try. The  word  rendered  part,  x.*.yie™,  is 
the  same  which  in  the  next  verse  is  ren- 
dered lots.  It  properly  means  a  lot,  or 
portion ;  the  portion  divided  to  a  man,  or 
assigned  to  him  by  casting  lots ;  and  also 
the  instrument  or  means  by  which  the  lot 


A.  D.  33.] 


CHAPTER  I. 


which  Judas  by  transgression  fell, 


is  made.  The  former  is  its  meaning  here ; 
the  office,  or  portion  of  apostolic  work 
which  would  fall  to  him  by  taking  the 
place  of  Judas.  IT  Ministry  and  apostle- 
ship.  This  is  an  instance  of  the  figure  of 
speech  hendiadys,  when  two  words  are 
usnl  to  express  one  thing.  It  means  the 
apostolic  ministry.  See  instances  in  Gen. 
i.  I 4,  "  Let  them  be  for  signs  and  for  sea- 
BOns,"  i.  e.  signs  of  seasons.  Acts  xxiii.  6, 
"Hope  and  resurrection  of  the  dead,"  i.e. 
hope  of  Vie  resurrection  of  the  dead. 
^  That  he  might  go  to  his  oum  place. 
These  words  ~  by  different  interpreters 
have  been  referred  both  to  Matthias  and 
Judas.  Those  who  refer  them  to  Mat- 
thias say  that  they  mean,  that  Judas  fell 
that  Matthias  might  go  to  his  own  place, 
that  is,  to  a  place  for  which  he  was  fitted, 
or  well  qualified.  But  to  this  there  are 
many  objections.  1.  The  apostolic  office 
could  with  no  propriety  be  called,  in  re- 
ference to  Matthias,  his  own  place,  until  it 
was  actually  conferred  on  him.  2.  There 
is  no  instance  in  which  the  expression  to 
go  to  his  ownph.ee,  is  applied  to  a  succes- 
sor in  office.  3.  It  is  not  true  that  the 
design  or  reason  why  Judas  fell  was 
to  make  way  for  another.  He  fell  by 
his  crimes;  his  avarice,  his  voluntary 
and  enormous  wickedness.  4.  The  for- 
mer part  of  the  sentence  contains  this 
sentiment:  'Another  must  be  appointed 
to  this  office  which  the  death  of  Judas 
has  made  vacant'  If  this  expression, 
"  that  lie  might  go,"  &c.,  refers  to  the 
successor  of  Judas,  it  expresses  the  same 
sentiment,  but  more  obscurely.  5.  The 
obvious  and  natural  meaning  of  the 
phrase  is  to  refer  it  to  Judas.  But  those 
who  suppose  it  to  refer  to  Judas  differ 
greatly  about  its  meaning.  Some  sup- 
pose it  refers  to  his  own  house;  that  he 
left  the  apostolic  office  to  return  to  his 
own  house  ;  and  they  appeal  to  Numbers 
xxiv.  25.  But  it  is  not  true  that  Judas  did 
this ;  nor  is  there  the  least  proof  that  it 
was  his  design.  Others  refer  it  to  the 
grave,  as  the  place  of  man,  where  all 
must  lie;  and  particularly  as  an  ignomi- 
nious place  where  Judas  should  lie.  But 
there  is  no  example  of  the  word  place 
being  used  in  this  sense ;  nor  is  there 
an  instance  where  a  man  by  being  bu- 
ried is  said  to  return  to  his  own,  or  pro- 
per place.  Others  have  supposed  that 
the  manner  of  his  death,  by  hanging,  is 
referred  to,  as  his  own  or  his  proper  place. 
But  this  interpretation  is  evidently  an  un- 
natural and  forced  one.  The  word  place 
cannot  be  applied  to  an  act  of  self-mur- 


that  he  might  go  to  his  own  place, 


der.  It  denotes  habitation,  abode,  iitua> 
tion  in  which  to  remain;  not  an  act. 
These  are  the  only  interpretations  which 

can  be  suggested  of  the  passai  e,  i  tcept 
the  common  and  obvious  one  of  referring 
it  to  the  future  anode  of  Judas  in  the 
world  of  WO.  This  might  be  said  to  bo 
his  own,  as  it  was  adapted  to  him ;  as  be 
had  prepared  himself  for  it;  and  as  it 
was  proper  that  he  who  had  betrayed  his 
Lord  should  remain  there.  Tins  inter* 
pretation  may  be  defended  by  the  fid  low- 
ing considerations:  1.  It  is  the  obvious 
and  natural  meaning  of  the  words.  It 
commends  itself  by  its  simplicity  and  its 
evident  connexion  with  the  context.  1: 
lias  in  all  ages  been  the  common  inter- 
pretation ;  nor  has  any  other  been  adopted 
unless  there  was  a  theory  to  be  defended 
about  future  punishment.  Unb 
had  previously  made  up  their  minds  not 
to  believe  in  future  punishment,  no  one 
would  ever  have  thought  of  any  other 
interpretation.  This  fact  alone  thrown 
strong  light  on  the  meaning  of  the  pas- 
sage. 2.  It  accords  with  the  crimes  of 
Judas,  and  with  all  that  we  know  of  him. 
The  future  doom  of  Judas  was  not  un- 
known 1o  the  apostles.  Jesus  Christ  had 
expressly  declared  this ;  "  it  had  been 
good  for  that  man  if  he  had  not  been 
born  ;"  a  declaration  which  could  not  be 
true  if,  after  any  limited  period  of  suffer- 
ing, he  were  at  last  admitted  to  eternal 
happiness.  See  Matt.  xxvi.  24,  and  the 
Note  on  that  place.  This  declaration 
was  made  in  the  presence  of  the  eleven 
apostles,  at  the  institution  of  the  Lord's 
supper,  at  a  time  when  their  attention 
was  absorbed  with  deep  interest  in  what 
Christ  said  ;  and  it  was  therefore  a  de- 
claration which  they  would  not  be  likely 
to  forget.  As  they  knew  the  fate  of  Judas, 
nothing  was  more  natural  for  them  than 
to  sneak  of  it  familiarly  as  a  tiling  which 
had  actually  occurred  When  he  betrayed 
his  Lord,  hung  himself,  and  went  to  his 
own  place.  3.  The  expression  Mto  l'o  to 
his  own  place,"  is  one  which  is  used  by 
the  aneient  writers  to  denote  going  to 
the  eternal  destiny.  Thus  the  J 
Tract,  Baal  Turnii,  on  Num.  ti 
says,  "Balaam  went  to  his  own 
i.  e.  to  Gehenna, '  to  hell.  Thus  tl 
gum,  or  Chaldee  Paraphrase  on  Eccl.  \i. 
6,  says,  "Although  the^days  ol  a  man's 
life  were  two  thousand  years,  and 
not  study  the  law,  and  do  justice,  in  the 
day  of  bis  death  his  soul  shall  descend 
to  hell,  to  the  one  place  where  all  sinners 

go."     Thus  Ignatius  in  the  Epistle  to  th" 


Mai 

26  And    they   gave  forth    their 
lots :  and  the  lot  fell  upon  Matthi- 


THE  ACTS.  [A.  D.  33. 

as  ;  and  he  was  numbered  with  the 
eleven  apostles. 


Magnesians  says,  "  Because  all  things 
have  an  end,  the  two  things  death  and 
life  shall  lie  down  together,  and  each  one 
shall  go  to  his  own  place."  The  phrase 
his  own  place,  means  the  place  or  abode 
which  is  fitted  for  him,  which  is  his  ap- 
propriate home.  Judas  was  not  in  a  place 
which  befitted  his  character  when  he 
was  an  apostle;  he  was  not  in  such  a 
place  in  the  church;  he  would  not  be  in 
heaven.  Hell  was  the  only  place  which 
was  fitted  to  the  man  of*  avarice  and  of 
treason.  And  if  this  be  the  true  inter- 
pretation of  this  passage,  then  it  follows, 
1.  That  there  will  be  such  a  thing  as  fu- 
ture, eternal  punishment.  One  such  man 
there  certainly  is  in  hell,  and  ever  will 
be.  If  there  is  one  there,  for  the  same 
reason  there  may  be  others.  All  objec- 
tions to  the  doctrine  are  removed  by  this 
single  fact ;  and  it  cannot  be  true  that  all 
men  will  be  saved.  2.  Each  individual 
in  eternity  will  find  his  own  proper  place. 
Hell  is  not  an  arbitrary  appointment. 
Every  man  will  go  to  the  place  for  which 
his  character  is  fitted.  The  hypocrite  is 
not  fitted  for  heaven.  The  man  of  pride, 
and  avarice,  and  pollution,  and  falsehood, 
is  not  fitted  for  heaven.  The  place  adapt- 
ed to  such  men  is  hell;  and  the  design 
of  the  judgment  will  be  to  assign  to  each 
individual  his  proper  abode  in  the  eternal 
world.  3.  The  design  of  the  judgment 
of  the  great  day  will  be  to  assign  to  all 
the  inhabitants  of  this  world  their  proper 
place.  It  would  not  be  fit  that  the  holy 
and  pure  should  dwell  for  ever  in  the 
eame  place  with  the  unholy  and  impure ; 
and  the  Lord  Jesus  will  come  to  assign  to 
each  his  appropriate  eternal  habitation. 
4.  The  sinner  will  have  no  cause  of  com- 
plaint. If  he  is  assigned  to  his  proper 
place,  he  cannot  complain.  If  he  is  unfit 
for  heaven,  he  cannot  complain  that  he  is 
excluded.  And  if  bis  character  and  feel- 
ings are  such  as  make  it  proper  that  he 
should  find  his  eternal  abode  among  the 
enemies  of  God,  then  he  must  expect  that 
a  God  of  justice  and  equity  will  assign 
him  such  a  doom.  But,  5.  This  will  not 
alleviate  his  pain;  it  will  deepen  his  wo. 
He  will  have  the  eternal  consciousness 
that  that,  and  that  only,  is  his  place— the 
doom  fin-  which  he  is  fitted.  The  prison 
is  no  less  dreadful  because  a  man  is  con- 
scious that  he  deserves  it.  The  gallows 
is  not  the  less  terrible,  because  the  man 
knows  that  he  deserves  to  die.  And  the 
eternal  consciousness  of  the  sinner  that 


he  is  unfit  for  heaven ;  that  there  is  not  a 
solitary  soul  there  with  whom  he  could 
have  sympathy  or  friendship ;  that  he  is 
fit  for  hell,  and  hell  only,  will  be  an  in- 
gredient of  eternal  bitterness  in  the  cup 
of  wo  that  awaits  him.  Let  not  the  sin- 
ner then  hope  to  escape;  for  God  will 
assuredly  appoint  his  residence  in  that 
world  to  which  his  character  here  is 
adapted. 

The  character  and  end  of  Judas  is  one 
of  the  most  important  and  instructive  id 
history.  It  teaches  us,  1.  That  Christ  mav 
employ  wicked  men  for  important  pur- 
poses in  his  kingdom.  See  Ps'ote  on  ver. 
17.  He  does  no  violence  to  their  free- 
dom, suffers  them  to  act  as  they  please, 
but  brings  important  ends  out  of  their  con- 
duct. One  of  the  most  conclusive  argu- 
ments for  the  pure  character  of  Jesua 
Christ  is  drawn  from  the  silent  testimony 
of  Judas.  2.  The  character  of  Judas  was 
eminently  base  and  wicked.  He  was  in- 
fluenced by  one  of  the  worst  human  pas- 
sions ;  and  yet  he  cloaked  it  from  all  the 
apostles.  It  was  remarkable  that  any 
man  should  have  thought  of  making  mo- 
ney in  such  a  band  of  men ;  but  avarice 
will  show  itself  every  where.  3.  We  see 
the  effects  of  avarice  in  the  church.  It 
led  to  the  betraying  of  Jesus  Christ,  and 
to  his  death;  and  it  has  often  betrayed 
the  cause  of  pure  religion  since.  There  ia 
no  single  human  passion  that  has  done  so 
much  evil  in  the  church  of  God  as  this. 
It  may  be  consistent  with  external  decen- 
cy and  order ;  it  is  that  on  which  the 
world  acts,  and  which  it  approves ;  and 
it  may  therefore  be  indulged  without  dis- 
grace; while  open  and  acknowledged 
vices  would  expose  their  possessors  to 
shame  and  ruin.  And  yet  it  paralyzes 
and  betrays  religion  probably  more  than 
any  single  propensity  of  man.  4.  The 
character  of  an  avaricious  man  in  the 
church  will  be  developed.  Opportuni- 
ties will  occur  when  it  will  be  seen  and 
known  by  what  principle  the  man  is  in- 
fluenced. So  it  was  with  Achan  (Josh, 
vii.  21);  so  it  was  with  Judas;  and  so  it 
will  be  with  all.  Occasions  will  occur 
which  will  test  the  character,  and  show 
what  manner  of  spirit  a  man  is  of.  Every 
appeal  to  a  man's  benevolence,  every 
call  upon  his  charity,  shows  what  spirit 
influences  him,  and  whether  he  is  actu- 
ated by  the  love  of  gold,  or  by  the  love 
of  Jesus  Christ  and  his  cause. 

26.  And  they  gave  for ththeir  lots,  Soma 


A.  D.  33.] 


CHAPTER  I. 


23 


have  supposed  that  this  means  they  voted. 
But  to  this  interpretation  there  are  insu- 
perable objections.  1.  The  word  lots, 
xMeois,  is  not  used  to  express  votes,  or  suf- 
frage. 2.  The  expression  "  the  lot  fell 
upon"  is  not  consistent  with  the  notion  of 
voting.  It  is  commonly  expressive  of  cast- 
ing lots.  3.  Casting  lots  was  common 
among  the  Jews  on  important  and  diffi- 
cult occasions,  and  it  was  natural  that  the 
apostles  should  resort  to  it  in  this.  Thus 
David  divided  the  priests  by  lot.  1  Chron. 
xxiv.  5.  The  land  of  Canaan  was  divided 
by  lot.  Num.  xxvi.  55.  Josh.  xv.  xvi.  xvii. 
&c.  Jonathan,  son  of  Saul,  was  detected 
as  having  violated  his  father's  command, 
and  as  bringing  calamity  on  the  Israelites, 
by  lot.  1  Sam.  xiv.  41, 42.  Achan  was  de- 
tected by  lot.  Josh.  vii.  16.  18.  In  these 
cases  the  use  of  the  lot  was  regarded  as  a 
solemn  appeal  to  God,  for  his  direct  inter- 
ference in  cases  which  they  could  not 
themselves  decide.  Prov.  xvi.  33,  "  The 
lot  is  cast  into  the  lap,  but  the  whole  dis- 
posing thereof  is  of  the  Lord."  The  choice 
of  an  apostle  was  an  event  of  the  same 
kind,  and  was  regarded  as  a  solemn  ap- 
peal to  God  for  his  direction  and  guidance 
in  a  case  which  the  apostles  could  not 
determine.  The  manner  in  which  this 
was  done  is  not  certainly  known.  The 
common  mode  of  casting  lots,  was  to 
write  the  names  of  the  persons  on  pieces 
of  stone,  wood,  &c.  and  put  them  in 
one  urn  ;  and  the  name  of  the  office,  por- 
tion, &c.  on  others.  These  were  then 
placed  in  an  urn  with  other  pieces  of 
stone,  &c.  which  were  blank.  The  names 
were  then  drawn  at  random,  and  also  the 
other  pieces,  and  this  determined  the 
case.  The  casting  of  a  lot  is  determinedi 
by  laws  of  nature,  as  regularly  as  any 
thing  else.  There  is  properly  no  chance 
in  it.  We  do  not  know  how  a  die  may 
turn  up ;  but  this  does  not  imply  that 
it  will  turn  up  without  any  regard  to 
rule,  or  at  haphazard.  We  cannot  trace 
the  influences  which  may  determine 
either  this  or  that  side  to  come  up;  but 
still  it  is  done  by  regular  and  proper 
laws,  and  according  to  the  circumstances 
of  position,  force,  &c.  in  which  it  is  cast. 
Still  although  it  does  not  imply  anv  spe- 
cial or  miraculous  interposition  of  Provi- 
dence ;  though  it  may  not  be  absolutely 
wrong,  in  cases  which  cannot  otherwise 
be  determined,  to  use  the  lot,  yet  it  does 
not  follow  that  it  is  proper  often  to  make 
this  appeal.  Almost  all  cases  of  doubt 
can  be  determined  more  satisfactorily  in 
some  other  way  than  hy  the  lot.  The  ha- 
bit of  appealing  to  it  engenders  the  love 
of  hazards  and  of  games ;  leads  to  heart- 1 


burnings,  to  jealousies,  to  envy,  to  strife; 

and  to  dishonesty.  Still  less  does  the  ex- 
ample of  the  apostles  authorise  game*  ol 
hazard,  or  lotteries,  which  arc  positively 
evil,  and  attended  with  ruinous  conse- 
quences, apart  from  anv  inquiry  about 
me  lawfulness  of  the  lot.  Tiny  either 
originate  In,  or  promote,  covetousness,  ne- 
glect of  regular  industry,  envy,  jealousy, 
disappointment,  dissipation,  bankruptcy 
falsehood,  and  despair.  What  is  gained 
by  one  is  lost  by  another,  and  both  the 
gain  and  the  loss  promote  some  of  the 
worst  passions  of  man  ;  boasting,  triumph, 
self-confidence,  indolence,  dissipation,  on 
the  one  hand ;  and  envy,  disappointment, 
sullenness,  desire  of  revenge,  remorse, 
and  ruin,  on  the  other.  God  intended  thai 
man  should  live  by  sober  toil.  All  de- 
partures from  this  great  law  of  our  social 
existence  lead  to  ruin.  ^Their  lots.  The 
lots  which  were  to  decide  their  case. 
They  are  called  theirs,  because  they 
were  to  determine  which  of  them  should 
be  called  to  the  apostolic  office.  IT  The  lot 
fell.  This  is  an  expression  applicable  to 
casting  lots,  not  to  vo'.inn.  *i  He  wa»  /mm- 
bered.  By  the  casting  of  the  lot.  o-u^xxt*. 
yviriVd-ti.  This  word  is  from  -yy,;c; — a  cab 
cuius,  or  pebble,  bv  which  votes  were 
given,  or  lots  were  cast.  It  means,  that 
by  the  result  of  the  lot,  he  was  reckoned  as 
an  apostle.  Nothing  further  is  related  of 
Matthias  in  the  New  Testament.  Where 
he  lal)oured,  and  when  and  where  he 
died,  is  unknown,  nor  is  there  any  tradi- 
tion on  which  reliance  is  to  be  placed. 
The  election  of  Matthias  throws  some 
light  on  the  organization  of  the  church. 
1.  He  was  chosen  to  fill  the  place  vacated 
by  Judas,  and  for  a  specific  purpose,  to  be 
a  witriess  of  the  resurrection  of  Christ. 
There  is  no  mention  of  any  other  design. 
It  was  not  to  ordain  men  exclusivlv.  in- 
to rule  over  the.  churches,  but  to  be  a  wit 
nessto  an  important  fact.  2.  There  is  no 
intimation  here  that  it  was  designed  that 
there  should  be  successors  to  the  apostles 
in  the  peculiar  duties  of  the  apostolic  of- 
fice. The  election  wastfor  a  definite  ob» 
ject,  and  was  therefore  tempore ty.  It 
was  to  fill  up  the  number  originally  ap- 
pointed by  Christ.  When  the  purpose  lor 
which  he  was  appointed  was  accom- 
plished, the  peculiar  part  of  the  apostolie 
work  ceased  of  course.  3  There  could 
be  no  succession  in  our  times  to  the  pecu- 
liar apostolic  office.  Thev  were  to  l>o 
witnesses  of  the  work  of  Christ.  For  this 
they  were  sent  forth.  And  when  the 
desired  elfect  resulting  from  such  a  wit- 
nessing was  accomplished,  the  offi<  ■ 
would  cea.se.     Hence  there  is  DO  raCOJ  I 


24 


A 


THE  ACTS. 


[A.  D.  33. 


CHAPTER  IT. 

ND   when   the   day  of  Pente- 
cost a  was  fully  come,  they  b 


that  after  this  the  church  even  pretended 
to  appoint  successors  to  the  apostles  to 
discharge  their  peculiar  work.  And  hence 
r.o  ministers  of  the  gospel  can  now  pre- 
tend to  be  their  successors  in  the  peculiar 
pud  original  design  of  the  appointment  of 
the  apostles.  4.  The  only  other  apostle 
mentioned  in  the  New  Testament  is  the 
apostle  Paul,  not  appointed  as  the  succes- 
sor of  the  others,  not  with  any  peculiar 
design  except  to  be  an  apostle  to  the  Gen- 
tiles, as  the  others  were  t©  the  Jews,  and 
appointed  for  the  same  end,  to  testify  that 
Jesus  Christ  was  alive,  and  that  he  had 
seen  him  after  he  rose.  1  Cor.  xv.  8 ;  ix. 
1.  Acts  xxii.  S,  9.  14,  15;  ix.  15;  xxvi. 
17,  18.  The  ministers  of  religion,  there- 
fore, are  successors  of  the  apostles,  not  in 
their  peculiar  office  as  witnesses,  but  as 
preachers  of  the  word,  and  as  appointed 
to  establish,  to  organize,  and  to  edify  and 
rule  the  churches.  The  peculiar  work  of 
the  apostleship  ceased  with  their  death. 
The  ordinary  work  of  the  ministry,  which 
they  held  in  common  with  all  others  who 
preach  the  gospel,  will  continue  to  the 
end  of  time. 

CHAPTER  II. 
1.  And  when  the  day  of  Pentecost.  The 
word  Pentecost  is  a  Greek  word,  signify- 
ing the  fiftieth  part  of  a  tiling ;  or  the 
fiftieth  in  order.  Among  the  Jews  it  was 
applied  to  one  of  their  three  great  feasts 
which  began  on  the  fiftieth  day  after  the 
Passover.  This  feast  was  reckoned  from 
the  sixteenth  day  of  the  month  Aeib,  or 
April,  or  the  second  day  of  the  Passover. 
The  paschal  lamb  was  slain  on  the  four- 
teenth of  the  month  at  even  (Lev.  xxiii.  5). 
On  the  fifteenth  of  the  month  was  a  holy" 
convocation — the  proper  beginning  of  the 
feast ;  on  the  sixteenth  was  the  offering  of 
the  first-fruits  of  harvest,  and  from  that 
day  they  were  to  reckon  seven  weeks,  i.  e. 
forty-nine  days  to^the  feast  called  the  feast 
of  Pentecost,  so  that  it  occurred  fifty  days 
after  the  first  day  of  the  feast  of  the  Pass- 
over. This  feast  was  also  called  the  feast 
of  weeks,  from  the  circumstance  that  it 
followed  a  succession  of  weeks.  Ex.xxxiv. 
22.  Num.  xxviii.  26.  Deut  xvi.  10.  It 
was  also  a  harvest  festival,  and  -was  ac- 
cordingly called  the  feast  of  harvest.  And 
it  was  for  this  reason  that  two  loaves  made 
of  new  meal  were  offered  on  this  occasion 
as  firsl-fruits.  Lev.  xxiii.  17.  20.  Num. 
xxviii.  27.  31.  IT  Was  fully  come.  When 
the  day  had  arrived.    The  word  means 


were   all  with  one  accord   in 
place. 

a  Le.23.15.        I  cl.14. 


here  simply,  had  come.  Comp.  Mark  i.  15. 
Luke  i.  57.  This  fact  is  mentioned,  that 
the  time  of  the  Pentecost  had  come,  or 
fully  arrived,  to  account  for  what  is  relat- 
ed afterwards,  that  there  were  so  many 
strangers  and  foreigners  present.  The 
promised  influences  of  the  Spirit  wore 
withheld  until  the  greatest  possible  num- 
bers of  Jews  should  be  present  at  Jeru- 
salem at  the  same  time,  and  thus  an  op- 
portunity be  afforded  of  preaching  the 
gospel  to  vast  multitudes  in  the  very 
place  where  the  Lord  Jesus  was  crucified, 
and  also  an  opportunity  be  afforded  of 
sending  the  gospel  by  them  into  distant 
parts  of  the  earth.  IT  'They  were  all.  Pro- 
bably not  only  the  apostles,  but  also  ihe 
one  hundred  and  twenty  mentioned  in 
ch.  i.  15.  1T  With  one  accord.  See  ch.  i. 
14.  It  is  probable  they  had  continued  to- 
gether until  this  time,  and  given  them- 
selves entirely  to  the  business  of  devo- 
tion. IF  In  one  place.  Where  this  was 
cannot  be  known.  Commentators  have 
been  much  divided  in  their  conjectures 
about  it.  Some  have  supposed  it  was  in 
the  upper  room  mentioned  (ch.  i.  13); 
others  that  it  was  a  room  in  the  temple  ; 
others  that  it  was  in  a  synagogue  ;  others, 
that  it  was  in  the  promiscuous  multitude 
that  assembled  for  devotion  in  the  courts 
of  the  temple.  See  ver.2.  It  has  by  many 
been  supposed  that  this  took  place  on  the 
first  day  of  the  week,  that  is  on  the  Chris- 
tian Sabbath.  But  there  is  a  difficulty 
in  establishing  this.  There  was  probably 
a  difference  among  the  Jews  themselves 
on  this  subject.  The  law  said  that  they 
should  reckon  seven  Sabbaths,  that  is 
seven  weeks  from  the  morrow  after  the 
Sabbath.  Lev.  xxiii.  15.  By  this  Sabbath 
the  Pharisees  understood  the  second  day 
of  the  Passover,  on  whatever  day  of  the 
wreek  it  occurred,  which  was  kept  as  a 
holy  assembly,  and  might  be  called  a  Sab- 
bath. But  the  Caraite  Jews,  or  those  who 
insisted  on  a  literal  interpretation  of  the 
Scriptures,  maintained  that  by  the  Sab* 
bath  here  was  meant  the  7isual  Sabbath 
the  seventh  day  of"  the  week.  Conse- 
quently with,  them  the  day  of  Pentecos 
always  occurred  on  the  first  day  of  the 
week;  and  if  the  apostles  fell  in  with 
their  views,  the  day  was  fullv  come  on 
what  is  now  the  Christian  Sabbath.  But 
if  the  views  of  the  Pharisees  were  fol- 
lowed, and  the  Lord  Jesus  had  with  them 
kept  the  Passover  on  Thursday,  as  many 


A.  D.  33. J 


2  And    suddenly   there   came   a 
sound  from  heaven,  as  of  a 
ing   mighty   wind,    and   it   filled  a 


CHAPTER  II. 

all  the  house  where  they  were  sit-* 


ting. 
3  And  there  appeared  unto  them 


have  supposed,  then  the  day  of  Pentecost 
would  have  occurred  on  the  Jewish  Sab- 
batli,  that  is  on  Saturday.  Kuinoel.  Light- 
foot.  It  is  impossible  to  determine  "the 
truth  on  this  subject.  Nor  is  it  of  much 
importance.  The  day  of  Pentecost  was 
kept  by  the  Jews  also  as  a  lestival  to 
commemorate  the  giving  of  the  law  on 
mount  Sinai. 

2.  And  suddenly.  It  burst  upon  them 
at  once.  Though  they  were  waiting  ibr 
the  descent  of  the  Spirit,  yet  it  is  not  pro- 
bable that  they  expected  it  in  this  man- 
ner. As  this  was  an  important  event,  and 
one  on  which  the  welfare  of  the  church 
depended,  it  was  proper  that  the  gift  of 
the  Holy  Spirit  should  take  place  in  some 
striking  and  sensible  manner,  so  as  to  con- 
vince their  own  minds  that  the  promise 
was  fulfdled,  and  so  as  deeply  to  impress 
Others  with  the  greatness  and  importance 
of  the  event,  ir  There  came  a  sound. 
ii%';.  This  word  is  applied  to  any  noise 
or  report.  Hob.  xii.  19,  "The  sound  of  a 
trumpet."  Luke  iv.  37,  u The  fame  of 
him,"  <kc.  Comp.  Mark  i.  28.  M  From 
heaven.  Appearing  to  rush  down  from 
the  sky.  It  was  fitted  therefore  to  attract 
their  attention  no  less  from  the  direction 
from  which  it  came,  than  on  account  of 
its  suddermess  and  violence.  Tempests 
blow  commonly  horizontally.  This  ap- 
peared to  come  from  above  ;  and  this  is 
all  that  is  meant  by  the  expression  "from 
heaven."  IT  As  of  a  rushing  mighty  wind. 
Laterally,  "  as  of  a  violent  wind  or  gale," 
borne  along  (:-.<t'^=>  ^-)i  sweeping  along 
like  a  tempest.  Such  a  wind  is  sometimes 
borne  along  so  violently,  and  with  such  a 
to  make  it  difficult  even  to  hear 
the  thunder  in  the  gale.  Such  appears  to 
have  been  the  sound  of  this  remarkable 
phenomenon.  It  does  not  appear  that 
there  was  an*/  wind  ;  all  might  have  been 
still ;  but  the  sudden  sound  was  like  such 
a  sweeping  tempest.  It  may  be  remarked, 
however,  that  the  wind  in  the  sacred 
Scriptures  is  often  put  as  an  emblem  of  a 
divine  influence.  It  is  invisible,  yet  migh- 
ty ,-  and  thus  represents  the  agency  of  the 
Holy  Spirit.  The  same  word  inH 
(nn),  and  in  Greek  {*vtvtm)t  is  used  to 
denote  l>oth.  The  mighty  power  of  G  d 
maybe  denoted  also  by  the  viol< 
a  mighty  temp  11.   Ps. 

IXlX.  civ.  3;  xviii.  1".     And   thl 
by  his  breath  indicated  to  the  apostles  the 


conferring  of  the  Holy  Ghost.  John  xx. 

22.    In  this  place  the  sound  asoi 

was  emblematic  of  the  mighty  power  of 

the  Spirit,  and  of  the  great  effects  whi<  h 
his    coming  would    accomplish    among 
men.  ir  And  it  filed.  j\ot  the  wind  filled, 
but  the  sound.     This  is  evident,  (1.)  Bo- 
cause  there  is  no  affirmation  that 
was   any    wind.      (2.)  The  grai,; 
structure  of  the  sentence  will  admit  no 
other  construction.    The  word  "filled" 
has  no  nominative  case  but  "  the 
And  suddenly  there  was  a  sound  as  of  a 
wind,  and  (the  sound)  filled  the  house. 
In  the  Greek,  the  word  "  wind"  is  in  tho 
genitive  or  poE  i    se.     It  may  bo 

remarked    here,  that  this  mirac 
reaUy  far  more  striking  than  the  >  i 

supposition  makes  it  to  have  been.     A 
might    have    been    terrific.     A 
mighty  vnnd  might  have  alarmed  them. 
But  there  would  have  been  nothing 
usual  or  remarkable  in  .it.     Such  th 
often  occurred  ;  and  the  thoughts  \. 
have  been  directed  of  course  to  tho 
as  an  ordinary,  though  perhaps  alai 
occurrence.     But    when    all 
when  there  was  no  storm,  no  wind,  no 
rain,  no  thunder,  such  a  rushing  sound 
must  have  arrested  their  at  lent  ion 
directed  all  minds  to  so  unusual  and  un- 
accountable  an  occurrence.    IF  AIL  the. 
house.     Some   have   supposed   th;;; 
was  a  room  in  or  near  the  temple.    But 
as  the  temple  is  not  expressly  mentioned, 
this  is  improbable.    It  was  probably  the 
private  dwelling  mentioned  in  ch.  i 
If  it  be  said  that  such  a  dwelling  i 
not  contain  so  large  a  multitude 
sembled.itmaybe  replied  that  <: 
had  large  central  courts 
ix.  2);  and  that  it  is  not  affirmed  thai  tho 
transaction  recorded  in  ii:;^  cl 
curred  in  the  room  which  they  oc< 
It  is  probable  that  it  to  I  tho 

court  and  around  trie  hou 

3.  And  there,  appeared  unto  th:  „i.  'I 
or  they  saw.  I 
.   them  in  tl 
rested  on  the  heads  of  th< 
ps  the  fire  appeared  a!  :'; 
dilations  or  corruscations,  until 
fixed  on  th<  ir  heads.  If  T 

ite  the  member  whi<  h 

:iislruin<!;l  ■  ; 
also  to  denote  language  or  sinjcch  U 


SJt> 


THE  ACTS. 


[A.  D.  33 


cloven  tongues  like  as  of  fire,  and 
it  sat  upon  each  of  them  : 

4  And  they  were  all  filled  °  with 

a  c.1.5. 


It  is  also  used,  as  with  us,  to  denote  that 
which  in  shape  resembles  the  tongue. 
Thus  Josh.  vii.  21.  24  (in  Hebrew),  "  a 
tongue  of  gold,"  i.  e.  a  wedge  of  gold. 
Josh.  xv.  5;  xviii.  19.     Isa.  xi.  15,  "The 
tongue  of  the  sea,"  i.  e.  a  bay  or  gulf. 
Thus  also  we  say,  a  tongue  of  land.   The 
phrase  "  tongue  of  fire"  occurs  once,  and 
once  only,  in  the  Old  Testament  (Isa.  V. 
2-1),  "  Therefore  as  the  fire  devoureth  the 
stubble  {lleh.tongue  of  fire),  and  the  flame 
consumeth,"  &c.     In  this  place  the  name 
tongue  is  given  from  the  resemblance  of  a 
pointed  flame  to  the  human  tongue.  Any 
thing  long,  narrow,  and  tending  to  a  point, 
is  thus  in  the  Hebrew  called  a  tongue. 
The  word  here  means,  therefore,  slender 
and  pointed  appearances  of  flame ;  per- 
haps at  first  moving  irregularly  around 
the  room.    IT  Cloven.   Divided,  separated. 
njtevai,   from    the    verb    to   divide,    or 
(UslriLute   into   parts.     Matt,  xxvii.    35, 
•'  They  parted  his  garments."     Luke  xxii. 
17,  "Take  this  (the  cup),  and  divide  it 
among  yourselves."     Probably  the  com- 
mon  opinion  is  that    these   tongues    or 
flames  were,  each  one  of  them,  ^spht,  or 
forked,  or  cloven.     But  this  is  not  the 
sense  of  the  expression.    It  means  that 
they  were  separated  or  divided  one  from 
another ;  not  one  great  flame,  but  broken 
up,  or  cloven  into  many  parts ;  and  proba- 
bly moving  without  order  in  the  room. 
In  the  Syriac  it  is,  "  And  there  appeared 
unto  them  tongues  which  divided  them- 
selves, like  fire,  and  sat  upon  each  of 
them."     The  old  Ethiopic  version  reads 
it,  "  And  fire,  as  it  were,  appeared  to 
them,  and  sat  on  them."    TT  And  sal  vpon 
each  of  them.    Or  rested,  in  the  form  of  a 
lambent  or  gentle  flame,  upon  the  head 
of  each  one.     This  evinced  that  the  pro- 
digy was  directed  to  them,  and  was  a  very 
significant  emblem  of  the  promised  de- 
scent of  the  Holy  Spirit     After  the  rush- 
ing sound,  and   the   appearance  of  the 
flames,  they  could  not  doubt  that  here 
was   some   remarkable    interposition   of 
God.     The  appearance  of  fire,  or  flame, 
has  ahvays    been    regarded   as   a   most 
striking  emblem  of  the  Divinity.     Thus, 
Exod.  in.  2,  3,  God  is  said  to  have  mani- 
fested himself  to  Moses  in  a  bush  which 
was  burning,  yet  not  consumed.    Tims, 
iSxod.    xix.  "lf»— UO,    Cod    descended    on 
mount  Sinai  in  the  midst  of  thunders,  and 
lightnings,  and  smoke,  and  fire,  striking 


the  Holy  Ghost,  and  began  •'  to 
speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance. 

b  Mar.16.1T.  c.10.46. 


emblems  of  his  presence  and  power 
See  also  Gen.  xv.  17.  Thus  Deut.  iv.  24 
God  is  said  to  be  "a  consuming  fire." 
Gomp.  Heb.  xii.  29.  See  Ezek.  i.  4.  l's. 
xviii.  12 — 14.  The  classic  reader  will 
also  instantly  recall  the  beautiful  descrip- 
tion  in  Virgil.  (YEniad,  b.  ii.  680— 691.) 
Other  instances  of  a  similar  prodigy  are 
also  recorded  in  profane  writers.  Pliny, 
H.  N.  2.  37.  Livy,  i.  39.  These  appear- 
ances to  the  apostles  were  emblematic, 
doubtless,  (1.)  Of  the  promised  Holy  Spi- 
rit, as  a  Spirit  of  purity  and  of  power. 
The  prediction  of  John  the  Baptist,  "  lie 
shall  baptize  with  the  Holy  Ghost  and 
with  fire"  (Matt. hi.  11),  would  probably  be 
recalled  at  once  to  their  memory.  (2.) 
The  peculiar  appearance,  that  of  tongues, 
was  an  emblem  of  the  diversity  of'  Ian* 
guages  which  they  were  about  to  be 
able  to  utter.  Any  form  of  fire  would 
have  denoted  the  presence  and  power  of 
God  ;  but  a  form  was  adopted  expressive 
of  the  case.  Thus  any  appearance  at  the 
baptism  of  Jesus  might  have  denoted  the 
presence  and  approbation  of  God  ;  but  the 
form  chosen  was  that  of  a  dove  descend- 
ing; expressive  of  the  mild  and  gentle 
virtues  with  which  he  was  to  be  imbued. 
So  in  Ezek.  i.  4,  any  form  of  flame  might 
have  expressed  the  presence  of  God;  but 
the  appearance  actually  was  emblematical 
of  his  providence.  In  the  same  way,  tho 
appearance  here,  expressed  their  peculiar 
endowments  for  entering  on  their  great 
work — the  ability  to  speak  powerfully 
with  new  tongues 

4.  Were  all  filled  with  the  Holy  Ghost. 
Were  entirely  under  his  sacred  influence 
and  power.  See  Note,  Luke  i.  41.  67.  To 
he  filled  with  any  thing  is  a  phrase  denot- 
ing that  all  the  faculties  are  pervaded  by 
it,  engaged  in  it.  or  under  its  influence 
Acts  iii.  10,  "Were  filled  witli  wonder 
and  amazement."  v.  17,  "Filled  with 
indignation."  xiii.  45,  "  Filled  with  envy." 
Ver.  52,  "Filled  with  joy  and  tho  Holy 
Ghost"  it  Began  to  speak  with  other 
tongues.  In  other  languages  than  their 
native  tongue.  The  languages  which 
they  spoke  are  specified  in  ver.  8 — 11. 
IT  As  the  Spirit  gave  them  utterance.  As 
the  Spirit  gave  them  power  to  speak. 
This  language  implies  plainly  that  they 
were  now  endued  with  a  faculty  of 
speaking  language?  which  they  had  not 
beibrc  learned.  Their  unlive  tongue  was 


A.  I).  33.] 


CHAPTER  II. 


that  of  Galilee,  a  somewhat  barbarous 
dialed  of  the  common  language  used  in 
Fudea,  the  Syro-Chaldaic.  It  is  possible 
that  some  of  them  might  have'  been  par- 
tially acquainted  with  the  Greek  and 
Latin,  as  both  of  them  were  spoken 
among  the  Jews  to  some  extent;  but 
there  is  not  the  slightest  evidence  that 
they  were  acquainted  with  the  languages 
of  the  different  nations  afterwards  speci- 
fied. Various  attempts  have  been  made 
to  account  for  this  remarkable  phenome- 
non without  supposing  it  to  be  a  miracle. 
But  the  natural  and  obvious  meaning  of 
the  passage  is,  that  they  were  endowed 
by  the  miraculous  power  of  the  Holy 
Ghosl  with  ability  to  speak  foreign  lan- 
guages, and  languages  to  them  before 
unknown.  It  does  not  appear  that  each 
one  had  the  power  of  speaking  all  the  lan- 
guages which  are  specified  (ver.  9 — 11), 
but  that  this  ability  was  among  them,  and 
thai  together  they  could  speak  these  lan- 
guages ;  probably  some  one,  and  some  an- 
other. The  following  remarks  may  per- 
haps throw  some  light  on  this  remarkable 
occurrence.  (1.)  This  ability  was  pre- 
dicted  in  the  Old  Testament  (Isa.  xxviii. 
11),  ■'  With ....  another  tongue  will  he 
speak  unto  ibis  people."  Comp.  1  Cor. 
xiv.  21,  where  this  passage  is  expressly 
applied  to  the  power  of  speaking  foreign 
languages  under  the  gospel.  (2.)  It  was 
predicted, by  the  Lord  Jesus  that  they 
should   have  this  power.    Mark  xvi.  17, 

signs  shall  follow  them  that 
believe ....  they  shall  speak  with  new 
tongues."  (3.)  The  ability  to  do  it  existed 
extensively  and  long  in  the  church. 
1  Cor.  xii."  10,  11.  "To  another  divers 
Kinds  of  tongues;  to  another  the  inter- 
pretation of  tongues  :  all  these  worketh 
that  one  and  the  self-same  Spirit."  Ver. 
28,  "God  hath  set  in  the  church di- 
versities of  tongues."  30;  xiv.  2.4,5,6. 
9.  13,  1 1.  18,  19.  22,  23.  27.  39.  From  this 
it  appears  that  the  power  was  well  known 
in  the  church,  and  was  not  confined  to 
the  a|xistles.    This  also  may  show  that  in 

in  the  Acts,  the  power  was  con- 
ferred on  other  members  of  the  church  as 
well  aa  the  ajx >st!es.  (1.)  It  was  very  im- 
portant that  they  should  be  endowed 
with  this  power  in  their  great  work. 
They  were  going  Ibrth  to  preach  to  all 
nations;  and  though  the  Greek  and  Ro- 
man tongues  were  extensively  spoken, 
yet  their  use  was  not  universal ;  nor  is  it 
known  that  the  apostles  were  skilled  in 
those  languages.  To  preach  to  all  na- 
ble    that    they 


should  be  able  to  understand  their 
language.  And  it  was  necossary  that 
the]  should  be  endowed  with  ability  to 

speak   them  witilOUl    the   slow   pro 

being  compelled  to  learn  them.  (5.)  One 
design  was  to  establish  the  gospel  l  > v 
means  of  miracles.   Vet  no  miracle  could 

be  more  striking  than  the  power  of  con- 
veying their  Bentiments  at  once  into  all 
the  languages  of  the  earth.  When  it  i« 
remembered  what  a  slow  and  toilsome 
process  it  is  to  learn  a  foreign  tongue, 
this  would  be  regarded  by  the  heathen 
as  one  of  the  most  striking  miracles 
which  were  ever  wrought  in  the  esta- 
blishment of  the  Christian  faith.  1  Cor. 
xiv.  22.  24,  2.3.  ((>.)  The  reality  and  cer- 
tainty of  this  miracle  is  strongly 
by  the  early  triumphs  of  the  gospel.  That 
the  gospel  was  early  spread  over  all  tho 
world,  and  that  too  by  the  apostles  of  Je- 

sus  Christ,  by  men  of  Galilee,  is  the  clear 
testimony  of. all  history.  They  preached 
it  in  Arabia,  Greece,  Syria,  Asia.  Pel  •■, 
Africa,  and  Rome.  Yet  how  could  this 
have  been  effected  without  a  miraculous 
power  of  speaking  the  languages  used  in 
all  those  places?  Alow,  it  requires  the 
toil  of  many  years  to  speak  in  foreign 
languages;  and  the  recorded  success  of 
the  gospel  is  one  of  the  most  striking  at- 
testations to  the  fact  of  the  miracle  that 
could  be  conceived.  (7.)  The  corruption 
of  language  was  one  of  the  most  decided 
effects  of  sin,  of  pride  and  ambition,  and 
the  source  of  endless  embarrassments  and 
difficulties.  Gen.  xi.  It  is  not  to  be  re- 
garded as  wonderful  if  one  of  the  effects 
of  the  plan  of  recovering  men  should  be 
to  show  the  power  of  God  over  all  evil; 
and  thus  to  furnish  striking  evidence  that 
the  gospel  could  meet  all  the  crimes  and 
calamities  of  men.  And  we  may  add, 
(8.)  That  from  this  we  see  the  necessity 
now  of  training  men  who  are  to  be  mis- 
sionaries to  other  lands.  The  gifl  of  mi- 
racles is  withdrawn.  The  apostle.-;,  by  that 
miracle,  simply  were  empowered  I 
other  languages.  That  power  must  Btill 
bo  had  if  the  gospel  is  to  be  preached. 
But  it  is  now  to  be  obtained,  not  by  mi- 
racle, but  by  slow  and  careful  study  and 
toil.  If  possessed,  men  must  be  taught  it 
They  must  labour  for  it.  And  as  the 
church  is  bound  (Matt  wiiii.  I'.h  to  send 
the  gospel  to  all  nations,  bo  it  is  hound  to 
provide  that  the  teachers  who  shall  be 
sent  forth  shall  be  qualified  for  their 
work.  Hence  ont  of  the  reasons  of  the 
importance  of  training  men  i"r  tho  k"l\r 
ministry. 


28 


THE  ACTS. 


[A.D.  33, 


5  Ami  there   v 
Jerusalem,  Jews,  devout  men,  out 
of  every  nation  under  heaven. 

6  Now  '  when  this  was  noised 
abroad,  the  multitude  came  together, 

l  IV/un  this  voice  was  made. 

5.  There  were  dwelling  at  Jerusalem. 
The  word  rendered  dwelling,  /.*  nxxouvi-tj, 
properly  means  to  have  a  fixed  and  per- 
manent habitation,  in  distinction  from 
another  word,  --«t  '-"--■  "T«s,  which  means 
to  have  a  temporary  and  transient  resi- 
dence in  a  place.  But  it  is  not  always 
confined  to  this  signification ;  and  it  is  not 
improbable  that  many  wealthy  foreign 
Jews  had  a  permanent  residence  in  Jeru- 
salem for  the  convenience  of  being  near 
Le.  This  was  the  more  probable, 
as  about  that  time  the  Messiah  w-as  ex- 
pected to  appear,  Matt.  ii.  IT  Jews..  Jews 
by  birth;  of  Jewish  descent,  and  religion. 
*ff  Devout  men,  »v$ees  ivK»&eig.  Literally 
men  of  cautious  and  circumspect  lives, 
who  lived  in  a  prudent  manner.  The 
term  is  applied  to  men  who  were  cautious 
about  offending  God  ;  who  were  care- 
ful to  observe  his  commandments,  h 
hence  is  a  general  expression  to  denote 
pious  or  relig  ions  men.  Acts  viii.  2,  "And 
devout  men  carried  Stephen  to  his  burial." 
Luke  ii.  25,  "  And  the  same  man  (Simeon) 
was  just,  and  devout."  The  word  devout 
means,  "  yielding  a  solemn  and  reveren- 
tial attention  to  God  in  religious  exer- 
cises, particularly  in  piayer,  pious,  sin- 
cere, solemn"  (Webster),  and  very  well 
expresses  the  force  of  the  original.  IT  Out 
of  every  nation  under  heaven.  A  general 
expression  meaning  from  ail  parts  of  the 
earth.  The  countries  from  which  they 
came  are  more  particularly  specified  in 
ver.  9 — 11.  The  Jews  at  that  time  were 
scattered  into  almost  all  nations,  and  in  all 
places  had  synagogues.  See  Note,  John 
vii.  35.  Still  they  would  naturally  desire 
to  be  present  as  often  as  possible  at  the 
great  feasts  of  the  nation  in  Jerusalem. 
Many  would  seek  a  residence  there  for 
the  convenience  of  being  present  at  the 
religious  solemnities.  Many  who  came 
up  to  the  feast  of  the  Passover  would  re- 
main to  the  feast  of  the  Pentecost.  And 
the  consequence  was,  that  on  such  occa- 
sions, the  city  would  be  full  of  strangers. 
We  are  told,  that  when  Tims  besieged 
Jerusalem  at  about  the  feast  of  the  Pass- 
over, there  w^ere  no  less  than  three  mil- 
lions of  people  in  the  city,  and  this  great 
multitude  greatly  deepened  the  calami- 
ties arising  from  the  siege.    Josephus  also 


dwelling   at  I  and  were  confounded,  2because  that 


every  man  heard  them  speak  in  his 
own  language. 

7  And  they  were  all  amazed,  and 
marvelled,  saying-  one  to   another, 

3  or,  troubled  in  mind. 


mentions  an  instance  where  great  multi- 
tudes  of  Jews  from  other  nations  were 
present  at  the  feast  of  Pentecost.  Jewish 
War,  b.  ii.  ch.  iii.  V>  1. 

G.  When  this  was  noised  abroad.  When 
the  rumour  of  this  remarkable  transaction 
was  spread,  as  it  naturally  would  be 
without  deiay.  H  Were  confounded,  trove- 
a'j.-..  Were  violently  moved  and  agi- 
tated ;  were  amazed,  and  astonished  at 
the  remarkable  occurrence.  If  Every  man 
heard  them  speak,  &e.  Though  the  mul- 
titude spoke  different  tongues,  yet  they 
now  heard  Galileans  use  the  language 
which  they  had  learned  in  foieign  na- 
tions. IF  His  own  language.  His  own 
dialect,  S,**\£xt&>.  His  own  idiom,  whether 
it  was  a  foreign  language,  or  whether  it 
was  a  modification  of  the  Hebrew.  The 
word  may  mean  either  ;  but  it  is  probable 
that  the  foreign  Jews  would  greatly  mo- 
dify the  Hebrew,  or  conform  almost  en- 
tirely to  the  language  spoken  in  the  coun- 
try where  they  lived. — We  may  remark 
here,  that  this  effect  on  the  first  descent 
of  the  Holy  Ghost  was  not  peculiar  to  that 
time.  A  work  of  grace  on  the*  hearts  of 
men  in  a  revival  of  religion  will  always 
be  noised  abroad.  A  multitude  will  come 
together,  and  God  often,  as  he  did  here, 
makes  use  of  this  motive  to  bring  them 
under  the  influence  of  religion.  Curiosity 
was  the  motive  here,  and  it  was  the  occa- 
sion of  their  being  brought  under  the  in- 
fluence of  the  truth,  and  of  the  conver- 
sion. In  thousands  of  cases,  this  has  oc- 
curred since.  The  effect  of  what  they 
saw  was  to  confound  them.  They  made 
no  complaint  at  first  of  the  irregularity  of 
what  was  done,  but  were  all  amazed  and 
overwhelmed.  So  the  effect  of  a  revival 
of  religion  is  often  to  convince  the  multi- 
tude that  it  is  indeed  a  work  of  the  Holy 
One ;  to  amaze  them  by  the  display  of  his 
power;  and  to  silence  opposition  and 
cavil  by  the  manifest  presence  and  the 
power  of  God.  A  few  afterwards  began 
to  cavil  (ver.  13),  as  some  will  always  do 
in  a  revival;  but  the  mass  were  con- 
vinced, as  will  be  the  case  always,  that 
this  was  a  mighty  display  of  the  power  of 
God. 

7.  Galileans?  Inhabitants  of  Galilea 
It  was  remarkable  that  they  should  speak 


A.  D.  33.] 


CIIAPTKR  II. 


29 


Behold,    are  not   nil   these   which 
speak,  Galileans  1  a 

8  And  how  hear  we  every  man  in 

•  c.1.11. 


in  this  manner,  because,  (1.)  They  were 
proverbially  ignorant,  rude,  and  uncivil- 
ized, John  i.  46.  Hence  the  term  Galilean 
was  used  as  an  expression  of  the  deepest 
reproach  and  contempt.  Mark  xiv.  70. 
John  viL  52.  (2.)  Their  dialect  was  pro- 
verbially barbarous  and  corrupt.  Mark 
xiv.  70.  Matt.  xxvi.  73.  They  were  re 
garded  as  an  outlandish  people,  unac- 
quainted with  other  nations  and  lan- 
guages, and  hence  the  amazement  that 
they  couldaddress  them  in  the  refined  lan- 
guage of  other  people.  Their  native  ig- 
norance was  the  occasion  of  making  the 
miracle  more  striking.  The  native  weak- 
ness and  inability  of  Christian  ministers 
makes  the  grace  and  glory  of  God  more 
remarkable  in  the  success  of  the  gospel. 
"  We  have  this  treas  ire  in  earthen  ves- 
sels, that  the  excellency  of  the  power 
may  be  of  God,  and  not  of  us."  2  Cor.  iv.  7. 
The  success  which  God  often  grants  to 
those  who  are  of  slender  endowments 
and  of  little  learning  though  blessed  with 
a  humble  and  pious  heart,  is  often  amaz- 
ing to  the  men  of  the  world.  God  has 
chosen  the  foolish  things  of  the  world  to 
confound  the  wise.  1  Cor.  i.  27.  This 
should  teach  us  that  no  talent  or  attain- 
ment is  too  humble  to  be  employed  for 
mighty  purposes,  in  its  proper  sphere,  in 
the  kingdom  of  Christ,  and  that  pious  ef- 
fort may  accomplish  much,  may  awe  and 
amaze  the  world,  and  then  burn  in  hea- 
ven with  increasing  lustre  for  ever  ;  while 
pride,  and  learning,  and  talent  may  blaze 
uselessly  among  men,  or  kindle  up  the 
"worst  passions  of  our  nature,  and  then  be 
extinguished  in  eternal  night. 

8.  Wherein  we  were  horn  f  That  is,  as 
we  say,  in  our  native  language ;  that 
which  is  spoken  where  we  were  born. 

9.  Parthians,  &c.  To  show  the  surpri- 
sing extent  and  power  of  this  miracle, 
Luke  enumerates  the  different  nations 
that  were  represented  then  at  Jerusalem. 
In  this  way  the  number  of  languages 
which  the  apostles  spoke,  and  the  extent 
of  the  miracle,  can  he  ascertained.  The 
enumeration  of  these  nations  begins  at 
the  east,  and  pr  tie  west  Par- 
thians mean  those  Jews,  or  proselytes, 
who  dwelt  in  Parlhia.  This  country  was 
a  part  of  Persia,  and  was  situated  be- 
tween the  Persian  gulf  and    :1 

on  the  west,  and  the   river  Indus  on  the 
*>ast.     To  the  south  if  was  bounded  by 
c  2 


our  own  tongue,  wherein  we  were 
born  1 

9  Parthians,    and    Mcdes,    and 


the  desert  of  Caramania,  and  it  had  Me- 
dia on  the  north.  Their  empire 
about  four  hundred  years,  and  tl. 
much  distinguished  for  their  manner  of 
fighting.  They  usually  fought  on  li<>rs«. 
back,  and  when  appearing  to  rein  at,  dis. 
charged  their  arrows  with  great  execution 
behind  them.  They  were  a  part  of  the 
vast  Scythian  horde  of  Asia,  and  disputed 
the  empire  of  the  cast  with  the  Romans. 
The  language  spoken  there  was  that  of 
Persia,  and  in  ancient  writers,  Parthia 
and  Persia  often  mean  the  same  country. 
11  Medes.  Inhabitants  of  Media.  Thw 
country  was  situated  north  of  Parthia, 
and  south  of  the  Caspian  sea.  It  was 
about  the  size  of  Spain,  and  was  one 
ofthe  rich  tl  parts  of  Asia.  In  .! 
fores  it  is  called  Madai.  Gen.  \-  2.  The 
Medes  are  often  mentioned,  frequently  in 
connexion  with  the  Persians, with  whom 
they  were  often  connected  under  flm 
same  government.  2  Kings  xvit.  6  ;  xviii, 
ll.Estheri.19  55.  Dan.  v.  28. 

vi.  8;  ix.  1.  Esther  i.  3.  14.  18.  Dan.  viii. 
20.    The  language  spoken  here  was  also 
that  of  Persia.  In  this  whole  region  many 
Jews  remained  after  the  B: 
tivity,  who  chose  not  to  return  with  their 
brethren    to   the   land   of   their   lathers. 
From  the  descendants  of  these  probably 
were  those   who   were  now  assembled 
from  those  places  at  Jerusalem,   ir  Elanu 
iles.     FJnm  is  often  mentioned  in  the  Old 
Testament.     The  nation   v. 
from  Elam,  the  Efflh  of  Shorn.  G<  I 
It  is  mentioned  as  being  in  alliance  with 
Amraphel,  the  king  ofShinar,  and  Arkx  h, 

lllasar,and  Tidal,  king  of  nations, 
Gen.  xiv.  1.     Of  these  nations  in  alliance. 
Chedorlaomer,  king  of  Elam,   v 
chief.   \.  o  Ezra  ii-  7  ;  \  Lii.  7. 

I\eh.  vii.  12.  34.    Isa.  xi.  11  ;  xxi. 
6,  <\".     They  are  mentioned  as  • 
the  Persian   empire,  and  Daniel 
to  have  resided  at  Shushan,  which  is  m 
the  prow  i  .  Dan.  viii.  2.    The 

Greeks  and  Romans  gave  to  this  country 
the  name  of  Elymais.    It  is  nov 
Kusistan.     It  was  bounded  by  Persia  on 
the  east ;  by  Media  on  the  north  ;  by  Ha- 
bylunia  on  the  west;  and  h 
gulf  on  the  routh.    The  Elamiti 
a  warlike  people,  and  celebrated  for  iho 
use  of  the  bow.  Isa  xxii.  6.  Jer.  i 

of  this  people  wasof  course 

.an.    lis  caj  itaJ  Shuta  ■ 


30 


THE  ACTS. 


[A.  O.  33. 


Elamites,  and  the  dwellers  in  Meso- 
potamia, and  in  Judea,  and  Cappa- 


by  the  Greeks  Susa,  was  much  celebrat- 
ed. It  is  said  to  have  been  fifteen  miles 
in  circumference ;  and  was  adorned  with 
the  celebrated  palace  of  Ahasuerus.  The 
inhabitants  still  pretend  to  show  there  the 
tomb  of  the  prophet  Daniel.  IT  Mesopota- 
mia. This  name,  which  is  Greek,  signi- 
fies between  Ike  rivers  ;  that  is,  the  region 
lying  between  the  rivers  Euphrates  and 
Tigris.  In  Hebrew  it  was  called  Aram- 
Naharaim  ;  that  is,  Aram,  or  Syria  of  the 
two  rivers.  It  was  also  called  Padan 
Aram,  the  plain  of  Syria.  In  this  region 
were  situated  some  important  places 
mentioned  in  the  Bible  : — Ur  oj  the  Chal- 
dees,  the  birth-place  of  Abraham  (Gen. 
xi.  27,  28) ;  liaran,  where  Terah  stopped 
on  his  journey  and  died  (Gen.  xi.  31.  32); 
Carchemish  (2  Chron.  xxxv.  20);  Hena  (2 
Kings  xix.  13);  Sepharvaim  (2  Kings 
xvii.  24).  This  region,  known  as  Meso- 
potamia, extended  between  the  two  rivers 
from  their  sources  to  Babylon  on  the 
south.  It  had  on  the  north  Armenia,  on 
the  west  Syria,  on  the  east  Persia,  and  on 
the  south  Babylonia.  It  was  an  extensive, 
level,  and  fertile  country.  The  language 
spoken  here  was  probably  the  Syriac, 
with  perhaps  a  mixture  of  the  Chaldee. 
IT  In  Judea.  This  expression  has  greatly 
perplexed  commentators.  It  has  been 
thought  difficult  to  see  why  Judea  should 
be  mentioned,  as  if  it  were  a  matter  of 
surprise  that  they  could  speak  in  this  lan- 
guage. Some  have  supposed  an  error  in 
the  manuscripts,  and  have  proposed  to 
read  Armenia,  or  India,  or  Lydia,  or  Idu- 
mea,  &c.  But  all  this  has  been  without 
any  authority.  Others  have  supposed  that 
the  language  of  Galilee  was  so  different 
from  that  of  the  other  parts  of  Judea,  as  to 
render  it  remarkable  that  they  could 
speak  that  dialect.  But  this  is  an  idle 
supposition.  This  is  one  of  the  many  in- 
stances in  which  commentators  have  per- 
plexed themselves  to  very  little  purpose. 
Luke  recorded  this  as  any  other  historian 
would  have  done.  In  running  over  the 
languages  which  they  spoke,  he  enume- 
rated this  as  a  matter  of  course,  not  that  it 
was  remarkable  simply  that  they  should 
speak  the  language  of  Judea,  but  that  they 
should  speak  so  many,  meaning  about  the 
same  by  it  as  if  he  had  said  they  spoke 
every  language  in  the  world.  Just  as  if  a 
similar  miracle  were  to  occur  at  this 
time  among  an  assembly  of  native  Eng- 
lishmen and  foreigners.  In  describing  it. 
nothing  would  be  more  natural  than  to 
say,  they  spoke  French,  and  German,  and 


docia,  in  Pontus,  and  Asia, 

10  Phrygia,  and  Pamphylia,  in 


Spanish,  and  English,  and  Italian,  &c.  In 
this  there  would  be  nothing  remarka- 
ble, except  that  they  spoke  so  many  lan- 
guages. 1T  Cappadocia.  This  was  a  region 
of  Asia  Minor,  and  was  bounded  on  the 
east  by  Armenia,  on  the  north  by  Pontus 
and  the  Euxine  sea,  west  by  Lycaonia, 
and  south  by  Cilicia.  The  language 
which  was  spoken  here  is  not  certainly 
known.  It  was  probably,  howover,  a 
mixed  dialect  made  up  of  Greek  and  Sy- 
riac, perhaps  the  same  as  their  neigh- 
bours, the  Lycaonians.  Actsxiv.  11.  This 
place  was  formerly  celebrated  for  ini- 
quity, and  is  mentioned  in  Greek  writers 
as  one  of  the  three  eminently  wicked 
places,  whose  name  began  with  C.  The 
others  were  Crete  (Comp.  Titus  i.  12),  and 
Cilicia.  After  its  conversion  to  the  Chris- 
tian religion,  however,  it  produced  many 
eminent  men,  among  whom  were  Gregory 
Nyssen,  and  Basil  the  Great.  It  was  one 
of  the  places  to  which  Peter  directed  an 
epistle.  1  Pet.  i.  1.  If  In  Pontus.  This 
was  another  province  of  Asia  Minor,  and 
was  situated  north  of  Cappadocia,  and 
was  bounded  west  by  Paphlagonia.  Pon- 
tus and  Cappadocia  under  the  Romans 
constituted  one  province.  This  was  one 
of  the  places  to  which  the  apostle  Peter 
directed  his  epistle.  1  Pet.  i.  1.  This 
was  the  birth-place  of  Aquila,  one  of  tho 
companions  of  Paul.  Acts  xviii.  2.  18.  26. 
Rom.  xvi.  3.  1  Cor.  xvi.  19.  2  Tim.  iv.  19. 
IT  And  Asia.  Pontus,  and  Cappadocia, 
&c.  were  parts  of  Asia.  But  the  word 
Asia  is  doubtless  used  here  to  denote  the 
regions  or  provinces  west  of  these,  which 
are  not  particularly  enumerated.  Thus 
it  is  used  Acts  vi.  9  ;  xvi.  6  ;  xx.  16.  Tho 
capital  of  this  region  was  Ephesus.  See' 
also  1  Pet.  i.  1.  This  region  was  fre- 
quently called  Ionia,  and  was  afterwards 
the  seat  of  the  seven  churches  in  Asia. 
Rev.  i.  4. 

10.  Phrygia  and  Pamphylia.  Theso 
were  also  two  provinces  of  Asia  Minor. 
Phrygia  was  surrounded  by  Gal atia,  Cap- 
padocia, and  Pisidia.  Pamphylia  was  on 
the  Mediterranean,  and  was  bounded 
north  by  Pisidia.  The  language  of  all 
these  places  was  doubtless  the  Greek, 
more  or  less  pure.  11  In  Egi/j)t.  This 
was  that  extensive  country,  well  known, 
on  the  sooth  of  the  Mediterranean,  wa- 
tered by  the  Nile.  It  extends  600  miles 
from  north  to  south,  and  f-om  100  to  120 
east  and  west.  The  language  used  there 
was  the  Coptic.  At  present  the  Arabic 
is  spoken.     Vast  numbers  of  Jews  dwelt 


A.  D.  33.] 


CHAPTER  II. 


31 


Egypt,  and  in  the  parts  of  Libya 
about  Cyrene,  and  strangers  of 
Rome,  Jews  and  proselytes, 


in  Egypt;  and  many  from  that  country 
would  be  present  at  the  great  feasts  at 
Jerusalem  In  this  country  the  first  trans- 
lation  of  the  Oid  Testament  was  made, 

which  is  now  called  the  Septuagint. 
*i  In  the  par  Is  of  Libya.  Libya  is  a  gene- 
ral name  lor  Africa.  It  properly  denoted 
the  region  which  was  near  to  Egypt;  hut 
the  Greeks  gave  the  name  to  all  Africa. 
T  About.  Cyrene.  This  was  a  region  about 
500  miles  west  of  Alexandria  in  Egypt 
It  was  also  called  Penta}>olis,  because 
there  were  in  it  five  celebrated  cities. 
This  country  now  belongs  to  Tripoli. 
Great  numbers  of  Jews  resided  here.  A 
Jew  of  tiiis  place,  Simon  by  name,  was 
compelled  to  bear  our  Saviour's  cross 
•after  him  to  the  place  of  crucifixion. 
Matt,  xxvii.  32.  Luke  xxiii.  26.  Some  of 
the  Cyrenians  are  mentioned  among  the 
earliest  Christians.  Acts  xi.  20;  xiii.  1. 
The  language  which  they  spoke  is  not 
certainly  known,  ir  Strangers  of  Rome. 
This  literally  means  "Romans  dwelling,  or 
tarrying,"  i.  e.  at  Jerusalem.  It  may  mean 
either  that  they  were  permanently  fixed, 
or  only  tarrying  at  Jerusalem.  o.'eViSv 
/koOi/t£?  Pw.uaio;.  They  were  doubtless 
Jews  who  had  taken  up  their  residence  in 
Italy,  and  had  come  to  Jerusalem  to  at- 
tend the  great  feasts.  The  language 
which  they  spoke  was  the  Latin.  Great 
numbers  of  Jews  were  at  that  time  dwell- 
ing at  Rome.  Josephus  says  that  there 
were  eight  synagogues  there.  The  Jews 
are  ofien  mentioned  by  the  Roman  wri- 
ters. There  was  a  Jewish  colony  across 
the  Tiber  from  Rome.  When  Judea  was 
conquered, about  sixty  years  before  Christ, 
vast  numbers  of  Jews  were  taken  cap- 
tive and  carried  to  Rome.  But  they  had 
much  difficulty  in  managing  them  as 
slaves.  They  pertinaciously  adhered  to 
their  religion",  observed  the  Sabbath,  and 
refused  to  join  in  the  idolatrous  rites  of 
the  Romans.  Hence  they  were  freed, 
and  lived  by  themselves  across  the  Tiber. 
IT  Jews.  Native  born  Jews,  or  descend- 
ants of  Jewish  families.  IT  Proselytes. 
Those  who  had  been  converted  to  the 
Jewish  religion  from  among  the  Gentiles. 
The  great  zeal  of  the  Jews  to  make  pro- 
selytes is  mentioned  by  our  Saviour  as 
one  of  the  peculiar  characteristics  of  the 
Pharisees.  Matt,  xxiii.  15.  Some  have 
supped  that  the  expression  Jews  and. 
proselytes  refers  to    the   Romans  only. 


11  Cretes  and  Arabians,  wo  do 
hear  them  speak  in  our  tongues  ° 
the  wonderful  works  of  God. 

o  lCor.12.10.28. 


But  it  is  more  probable  that  reference  ia 
made  to  all  those  that  are  mentioned.  It 
has  the  appearance  of  a  hurried  enume 
ration;  and  the  writer  evidently  men. 
tioned  them  as  they  occurred  to  his  mind 
just  as  we  would  in  giving  a  rapid  ac- 
count of  so  many  different  nations. 

11.  Cretes.  Crete,  now  called  Candia, 
is  an  island  in  the  Mediterranean,  about 
200  miles  in  length  and  50  in  breadth, 
about  500  miles  southwest  of  Constanti- 
nople, and  about  the  same  distance  west 
of  Syria  or  Palestine.  The  climate  is 
mild  and  delightful,  the  sky  unclouded 
and  serene.  By  some  this  island  is  mi-. 
posed  to  be  the  Capktor  of  the  Hebrews. 
Gen.  x.  14.  It  is  mentioned  in  the  Acta 
as  the  place  touched  at  by  Paul.  Acts 
xxvii.  7,  8.  13.  This  was  "the  residence 
of  Titus,  who  was  left  there  by  Paul  to 
set  in  order  the  t /tings  that  were  wanting, 
&c.  Titus  i.  5.  The  Cretans  among  the 
Greeks  were  famous  for  deceit  and  false- 
hood.  Titus  i.  12,  13.  The  language 
spoken  there  was  probably  the  Greek. 
11  Arabians.  Arabia  is  the  great  penin- 
sula which  is  bounded  north  by  part  of 
Syria,  east  by  the  Euphrates  and  the  Per- 
sian gulf,  south  by  the  Indian  ocean,  and 
west  by  the  Red  sea.  It  is  often  men- 
tioned in  the  Scriptures;  and  there  were 
doubtless  there  many  Jews.  The  lan- 
guage spoken  there  was  the  Arabic.  If  In 
our  tongues.  The  languages  spoken  by 
the  apostles  could  not  have  been  less 
than  seven  or  eight,  besides  different  dia- 
lects of  the  same  languages.  It  is  not 
certain  that  the  Jews  present  from  I 
nations  spoke  those  languages  perfectly  ; 
but  they  had  doubtless  so  used  them  as  to 
make  them  the  common  tongue  in  which 
they  conversed.  No  miracle  could  be 
more  decided  than  this.  There  was  no 
way  in  which  the  apostles  could  impose 
on  them,  and  make  them  sujijiose  they 
spoke  foreign  languages,  if  they  really 
did  not;  for  these  foreigners  were  abun- 
dantly able  to  determine  that.  It  may  bo 
remarked  that  this  miracle  had  mosl  im- 
portant efTects  besides  thai  witnessed  on 
the  day  of  Pentecost  The  gospel  would 
be  carried  by  those  who  were  converted 
to  all  these  places;  and  the  way  would 
be  prepared  for  the  labours  of  li- 
lies there.  Accordingly,  most  of  these 
places  became  afterwards  celebrated  by 
the  establishment  of  Christian  churches. 


32 


1*2  And  they  were  all  amazed, 
and  were  in  doubt,  saying  one  to 
another,  What a  raeaneth  this  ? 

oc.  17.20. 


THE  ACTS.  [A.  D.  33. 

13  Others,  mocking-,  said,  These 
men  are  full  of  new  wine. 

14  But  Peter,  standing-  up  with 


and  the  conversion  of  great  multitudes  to 
the   Christian    faith.      1T  The   wonderful 

works  of  God.     rl  ft*y<»\ii*  tov  ©sou.    The 

great  thi?tgs  of  God ;  that  is,  the  great 
things  that  God  had  done  in  the  gift  of 
his  Son ;  in  his  raising  him  from  the  dead  ; 
in*  his  miracles,  ascension,  &c.  Comp. 
Luke  i.  49.  Ps.  lxxi.  19;  xxvi.  7;  lxvi.  3; 
xcii.  5;  civ.  21,  &c. 

12.  iVere  in  doubt.  This  expression, 
ffiqa-Gfovv,  denotes  a  state  of  hesitancu  or 

lety  about  an  event.  It  is  applied  to 
those  who  are  travelling,  and  are  ignorant 
of  the  way,  or  who  hesitate  about  the 
road.  They  were  all  astonished  at  this  ; 
they  did  not  know  how  to  understand  it 
or  explain  it,  until  some  of  them  supposed 
it  was  merely  the  effect  of  new  wine. 

13.  Others  mocking,  said.  The  word 
rendered  "mocking"  means  to  cavil,  to 
deride.  It  occurs  in  the  New  Testament 
but  in  one  other  place.  Acts  xvii.  32. 
"And  when  they  heard  of  the  resurrec- 
tion of  the  dead,  some  mocked."  This 
was  an  effect  that  was  not  confined  to 
the  day  of  Pentecost.    There  has  been 

a  a  revival  of  religion,  a  remarkable 
manifestation  of  the  power  of  the  Holy 
Spirit,  that  has  not  given  occasion  for  pro- 
fane mockery  and  merriment.  One  cha- 
racteristic of  wicked  men  is  to  deride 
those  things  which  are  done  to  promot 
their  own  welfare.  Hence  the  Saviour 
nimself  was  mocked ;  and  the  efforts  of 
Christians  to  save  others  have  been  the 
subject  of  derision.  Derision,  and  mock- 
ery, and  a  jeer,  have  been  far  more  ef- 
fectual in  deterring  men  from  becoming 
Christians  than  any  attempts  at  sober 
argument.  God  will  treat  men  as  they 
treat  him.  Ps.  xviii.  25.  And  hence  he 
says  to   the  wicked,   "Because   I  have 

called   and  ye  refused but  ye  have 

set  at  nought  my  counsel,  I  also  will 
laugh  at  your  calamity,  I  will  mock  when 
your  fear  cometh."  Prov.  i.  24 — 26 
il  These  men  are  full  of  new  wine.  These 
men  are  drunk.  In  such  times  men  will 
have  some  way  of  accounting  for  the 
effects  of  the  gospel ;  and  the  way  is 
commonly  about  as  wise  and  rational  as 
this.  "To  escape  the  absurdity  of  ac- 
knowledging their  own  ignorance,  they 
adopted  the  theory  that  strong  drink  can 
teach  languages." — Dr.  McLelland.  In 
modern  times  it  has  been  usual  to  deno- 
minate such  scenes  fanaticism,  or  wild- 


fire, or  enthusiasm.     When  men  fail  m 
argument,  it  is  common  to  attempt  to  con- 
fute a  doctrine  or  bring  reproach  upon  a 
transaction  by  "giving  it  an  ill  name." 
Hence  the  names  Puritan,  Quaker,  Me- 
thodist, &c.  were  at  first  given    in  deri- 
sion, to  account  for  some  remarkable  ef- 
fect of  religion  on  the    world.     Comp. 
Matt.  xi.  19.  John  vii.  20,  viii.  48.     And 
thus  men  endeavour  to  trace  revivals  to 
ungoverned   and  heated   passions ;    and 
they  are  regarded  by  many  as  the  mere 
offspring  of  fanaticism.     The  friends  of 
revivals  should  not  be  discouraged   by 
this  ;  but  should  remember  that  the  very 
first  revival  of  religion  was  by  many  sup- 
posed to  be  the  effect  of  a  drunken  frolic. 
IT  New  wine.     -yWuxaus.     This  word  pro- 
perly means  the  juice  of  the  grape  which 
distils  before  a  pressure  is  applied,  and 
called  must.     It  was  sweet  wine ;  and 
hence  the  word  in  Greek  meaning  sweet 
was  given  to  it.     The  ancients,  it  is  said, 
had  the  art  of  preserving  their  new  wine 
with  the  peculiar  flavour  before  fermen- 
tation for  a  considerable  time,  and  were 
in  the  habit  of  drinking  it  in  the  morning. 
See  Horace,  Sat.  b.  ii.  iv.     Sweet  wine, 
which  was  probably  the  same  as  thai 
mentioned  here,  is  also  mentioned  in  the 
Old  Testament.  Isa.  xlix.  26.  Amos  ix.  13. 
14.  But  Peter.  This  was  in  accordance 
with  the  natural  temperament  of  Peter. 
He  was  bold,  forward,  ardent;  and  he 
rose  now  to  defend  the  apostles  of  Jesus 
Christ,  and  Christ  himself,  from  an  inju- 
rious charge.     Not  daunted  by  ridicule 
or  opposition,  he  felt  that  now  was  the 
time   for  preaching    the    gospel   to   the 
crowd  that  had  been  assembled  by  curi 
osity.     JNo  ridicule  should  deter  Chris- 
tians from  an  honest  avowal  of  iheir.  opi- 
nions, and  a  defence  of  the  operations  of 
the  Holy  Spirit.    TT  With  the  eleven.   Mat- 
thias was  now  one  of  the  apostles,  and 
now  appeared  as  one  of  the  witnesses  for 
the  truth.     They  probably  all  arose,  and 
took  part  in  the  discourse.   Possibly  Peter 
began  to  discourse,  and  cither  all  spoke 
together  in  different  languages,  or  one 
succeeded  another.     TT  Yt  men  of  Judea, 
Men  who  are  Jews;   that  is,  Jews  by 
birth.     The  original  does  not  mean  that 
they  were  permanent  dwellers  in  Judea, 
but  that  they  were  Jews,  of  Jewish  fa- 
milies.   Literally,  "men,  Jews."     TF  Avd 
all  ye  that  dwell,  &e.     All  others  besides 


A.  U.  33.] 


CHAPTER  II. 


13 


the  eleven,  lifted  up  his  voice,  and 
said  unto  them,  Ye  men  of  Judea, 
and  all  ye  that  dwell  at  Jerusalem, 
be  this  known  unto  you,  and  hear- 
ken to  my  words : 


native-born  Jews,  whether  proselytes  or 
strangers,  who  wore  abiding  at  Jerusa- 
lem. This  comprised,  of'course,  the  whole 
assembly,  and  was  a  respoctful  and  con- 
ciliatory introduction  to  his  discourse. 
Though  they  had  mocked  them,  yet  he 
treated  them  with  respect,  and  did  not 
render  railing  for  railing  (1  Pet.  iii.  9),  but 
sought  to  convince  them  of  their  error. 
IF  Be  this  known,  &c.  Peter  did  not  inti- 
mate that  this  was  a  doubtful  matter,  or 
one  that  could  not  be  explained.  His  ad- 
dress was  respectful,  yet  firm.  He  pro- 
ceeded calmly  to  show  them  their  error. 
When  the  enemies  of  religion  deride  us 
or  the  gospel,  we  should  answer  them 
kindly  and  respectfully,  yet  firmly.  We 
should  reason  with  them  coolly,  and  con- 
vince them  of  their  error.  Prov.  xv.  1.  In 
this  case  Peter  acted  on  the  principle 
which  he  afterwards  enjoined  on  all.  1 
Pet.  iii.  15,  ''Be  ready  always  to  give 
an  answer  to  every  man  that  asketh  you 
a  reason  of  the  hope  that  is  in  you.  with 
meekness  and  fear."  The  design  of  Pe- 
ter was  to  vindicate  the  conduct  of  the 
apostles  from  the  reproach  of  intoxicat  .on. 
to  show  that  this  could  be  no  other  than 
the  work  of  God ;  and  to  make  an  appli- 
cation of  the  truth  to  his  hearers.  This 
he  did,  (1.)  By  showing  that  this  could  not 
be  reasonably  supposed  to  be  the  effect 
of  new  wine,  ver.  15.  (2.)  That  it  had 
been  expressly  predicted  in  the  writings 
of  the  Jewish  prophets,  ver.  16 — 21.  (3.) 
By  a  calm  argument,  proving  the  resur- 
rection and  ascension  of  Christ,  and  show- 
ing that  this  also  was  in  accordance  with 
the  Jewish  Scriptures,  ver.  22 — 35.  We 
are  not  to  suppose  that  this  was  the  whole 
of  Peter's  discourse,  but  that  these  were 
the  topics  on  which  he  insisted,  and  the 
main  points  of  his  argument. 

1 5.  For  these  are  not  drunken,  &c.  The 
word  these  here  includes  Peter  himself, 
as  well  as  the  others.  The  charge  doubt- 
less extended  to  all.  TT  The  third  hour  of 
the  day.  The  Jews  divided  their  day  into 
twelve  equal  parts,  reckoning  from  sun- 
rise to  sunset.  Of  course  the  hours  were 
longer  in  the  summer  than  in  the  winter. 
The  third  hour  would  answer  to  our  nine 
o'clock  in  the  morning.  The  reasons  why 
it  was  so  improbable  tint  they  should  be 
drunk  at  that  time  were  the  following. 


the 


15  For  these  are  not  drunkei 
ye  suppose,  seeing  «  it  is  but 
third  hour  of  the  day. 

If)  But  this  is  that  which  was  & 
spoken  by  the  prophet  Joel  : 


(1.)  It  was  the  hour  of  morning v 
or  sacrifice.     It  was  highly  improbable, 
that  at  that  early  hour  they  would  be  in- 
toxicated.   ('2.)  It  was  not  usual 
drunkards  to  become  drunk  in  the  day 
time.  1  Thess.  v.7.  "They  thai  he  drunk- 
en, are  drunken  in  the  night."     (3.)  The 
charge  was,  that  they  had  become  drunk 
with  wine.     Ardent  spirits,   or  alcohol, 
that  curse  of  our  times,  was  unknown. 
It  was  very  improbable  that  so  much  of 
the  weak  wine  commonly  used  in  Judea, 
should  have  been  taken  at  that  early  hour 
as   to   produce  intoxication.     (4.)  It  was 
a  regular  practice  with  the  Jews,  not  to 
eat  or  drink  any  thing  until  after  tb 
hour  of  the  day.  especially  on  the  Sab- 
bath, and  on  all  festival  occasions.  Some* 
times  this  abstinence  was  maintained  un- 
til noon.     So  universal  was  this  custom, 
that  the  apostle  could  appeal  to  is  with 
confidence,   as   a  foil   refutation   of  the 
charge  of  drunkenness  atlhat  hour.  Even 
the  intemperate  were  not  accustomed  to 
drink  before  that  hour.    The  following 
testimonies  on  this  subject  from  . 
writers,  are  from  Lightfoot.     "  This  was 
the  custom  of  pious  people   in   ancient 
times,   that  each  one  should   ofler    his 
morning  prayers  with  additions  in  the  sy- 
nagogue, and  then  return  home  and  I 
refreshment."  Maimonides,  Sh 
'•They  remained  in  the  synagogue  until 
the  sixth  hour  and  a  half  and  then  each 
one  offered  the  prayer  of  the  Mincha,  be- 
fore he  returned  home,  and  then  he 
"  The  fourth  is  the  hour  of  repast,  when 
all  eat."     One  of  the  Jewish  writers 
that  the  difference  betw 
honest  men  might  he  known  by  the 
that  the  former  might   be   seen   in  tlio 
morning  at  the  fourth  hour,  i 
sleeping,  and  holding  a  cup  in  his  hand. 
But  for  those  who  mad"  pretensions  t<>  re- 
ligion, as  the  apostles  did,  such  a  thing 
was  altogether  improbable. 

lf>.  This  is  /hat.  This  is  the  fulfilment 
of  that,  or  this  was  predicted. 
the  second  part  of  Peter's  argument,  to 
show  that  this  was  in  accordance  ■ 
the  predictions  in  their  own  Scriptures, 
<]  By  the  prop,':,/  Jo  I.  Joel  ii.  88— 32, 
This  is  not  quo!'   I  i  ither  from 

the  Hebrew  or  tin-  -  I    The  sut> 

stance  howevcris  pr<  served. 


31 


THE  ACTS. 


17  And  it  shall  come  to  pass  in 
the  last  days,  (saith  God,)  1  will 

17.  It  shall  come  to  pass-     It  shall  hap- 
pen, or  shall  occur.     IT  In  the  last  da  i/s. 
Heb.  Chaldee,  Syriac,  and   Arabic,  after 
these  things,  or  afterwards.     The  expres- 
sion the  last  days,  however,  occurs  fre- 
quently in  the  Old  Testament  Gen.  xlix. 
1.    Jacob  called  his  sons,  that  he  might 
tell  them  what  should  happen  to  them  i?i 
the  last  days,  i.  e.  in  future  times.  Heb.  in 
after  times.  Micah  iv.  1.    "In  the  last  days 
(Heb.  in  after  times)  the  mountain  of  the 
Lord's  house,"  &c.  Isa.  ii.  2,  "  In  the  lust 
days  the  mountain  of  the  Lord's  house 
shall    be   established  in  the  tops  of  the 
mountains,"  &c.     The   expression  then 
properly  denoted  the  future  times  in  gene- 
ral. But,  as  the  coming  of  the  Messiah  was 
to  the  eye  of  a  Jew  the  most  important 
event  in  the  coming  ages,  the  great,  glo- 
rious, and  crowning  scene  in  all  that  vast 
futurity,  the  phrase  came  to  be  regarded 
as  properly  expressive  of  that.     And  they 
spoke   of  future   times,  and  of  the   last 
times,  as  the  glad  period   which  should 
be  crowned  and  honoured  with  the  pre- 
sence and  triumphs  of  the  Messiah.     It 
stood  in  opposition  to  the  usual  denomi- 
nation of  earlier  times.     It  was  a  phrase 
in  contrast  with  the  days  of  the  patriarch, 
the   kings,   the   prophets,  &c.    The  last 
days,  or  the  closing  period  of  the  world, 
were  the  days  of  the  Messiah.  It  does  not 
appear  from  this,  and  it  certainly  is  not 
implied  in  the  expression,  that  they  sup- 
posed the  world  would  then  come  to  an 
end.  Their  views  were  just  the  contrary. 
They  anticipated   a  long  and    glorious 
time,  under  the  dominion  of  the  Messiah, 
and  to  this  expectation  they  were  led  by 
the  promise  that  his  kingdom  should  be 
for  ever ;  that  of  the  increase  of  his  govern- 
ment there  should  be  no  end,  &c.    This 
expression  was  understood  by  the  writers 
of  the  New  Testament  as  referring  un- 
doubtedly to  the  times  of  the  gospel.  And 
hence   they  often   used   it  as    denoting 
lhat  the  time  of  the    expected  Messiah 
had  come,  but  not  to  imply  that  the  world 
was  drawing  near  to  an  end.  Heb.  i.  2, 
"  Cod  hath  spoken  in  those  last  days  by 
his  Son. '  1  Pet.  i.  20,  "Was  manifested 
m  these  last  times  for  yon."  2  Pet.  iii.  3. 
1  Pet.  i  5.  1  John  ii.  18.  "  Little  children 
it  is  the  last  time,"  &c.  Jude  18.    The  ex- 
pression the  last  day,  is  applied  by  our  Sa- 
viour to  the  resurrection  and  the  day  of 
judgment  John  vi.  39,  40.  44,  45;  ri.24; 
>.ii.  48.  1  Icre  the  expression  means  simply 
in  those  ful arc  limes,  when  the  Messiah 


pour  out 


[A.  D.  33. 

1  of  my  Spirit  upon  all 

a  U.U.3.  Kze.36.27 


shall  have  come.     II  1  will  pour  out  of  my 
Spirit.     The  expression  in  Ilebrewis,  "1 
will  pour  out  my   Spirit."      The  word 
pour  is  commonly  applied  to  water,  or  to 
blood,  to  pour  it  out,  or  to  shed  it,  Isa. 
lvii.  6 ;  to  tears,  to  pour  them  out,  i.  e.  to 
weep,  &c.  Ps.  xlii.  4.  1  Sam.  i.  15.    It  is 
applied  to  water,  to  wine,  or  to  blood,  in 
the  New  Testament.  Malt.  ix.  17.  Rev. 
xvi.  1.  Acts  xxii.  20.  "  The  blood  of  thy 
martyr  Stephen  was  shed."    It  convey.! 
also  the  idea  of  communicating  largely,  or 
freely,  as  water  is  poured  free.'y  from  a 
fountain.  Titus  iii.  5,  6,  "  The  renewing 
of  the  Holy  Ghost,  which  he  shed  on  us 
abundantly."  Thus  Job  xxxvi.  27,  "They 
(the  clouds)  pour  down  rain  according  to 
the  vapour  thereof"  Isa.  xliv.  3,  "  I  will 
pour  water  on  him  that  is  thirsty."  xlv.  8, 
"  Let  the  skies  pour  down  righteousness." 
Mai.  iii.  10,  "I  will  pour  you  out  a  bless- 
ing."     It  is   also   applied   to  fury  and 
anger,  when  God  intends  to  say  that  he 
will  not  spare,  but  will  signally  punish. 
Ps.  lxix.  24    Jer.  x.  25.     It  is  not  uufre- 
quently  applied  tothe Spiril.Pvov. i.  23. Isa. 
xliv.  3.  Zach.  xii.  10.     And  then  it  means 
that  he  will  bestow  large  measures  of  spi- 
ritual influences.     As  the  Spirit  renews 
and  sanctifies  men,  so  to  pour  out  the  Spi- 
rit is  to  grant  freely  his  influences  to  re- 
new and  sanctify  the  soul.     II  My  Sj>irit. 
The  Spirit  here  denotes  the  third  person 
of  the  Trinity,  promised  by  the  Saviour, 
and  sent  to  finish  his  work,  and  apply  it  to 
men.    The  Holy  Spirit  is  regarded  as  iho 
source,  or  conveyer  of  all  the  blessings 
which  Christians  experience.     Hence  he 
renews  the  heart.  John  iii.  5,  6.   He  is  [he 
source  of  all  proper  feelings  and  princi- 
ples  in   Christians,  or  he   produces   the 
Christian  graces.  Gal.  v.  22—25.  Titus  iii. 
5 — 7.  The  spread  and  success  of  the  gos- 
pel is  attributed  to  him.  Isa.  xxxii.  15, 16. 
Miraculous  gifts  are  traced  to  him  ;  espe- 
cially the  various  gifts  with  which  the 
early  Christians  were  endowed.   1  Cor. 
xii.  4 — 10.    The  promise  that  he  would 
pour  out  his  Spirit,  means  that  he  would, 
in  the  time  of  the  Messiah,  impart  a  large 
measure  of  those  influences,  which  it  was 
his  peculiar  province  to  communicate  to 
men.     A  part  of  them  were   communi- 
cated on  the  day  of  Pentecost,  in  the  mi. 
raculous  endowment  of  the   power  of 
speaking  foreign  languages,  in  the  wis- 
dom of  the  apostles,  and  in  the  conver- 
sion of  the  three  thousand.     V  Upon  all 
flesh.  The  word  flesh  here  means  persons, 


A.  D.  33.  J 


CHAl'TKU  II. 


35 


flesh :    and   your    sons    and   your 
daughters  shall  prophesy,  and  your 


or  men.  See  Note,  Rom.  i.  3.  The  word  all 
hero  docs  d  ;t  mean  every  individual,  but 
every  doss  or  rank  of  men.  It  is  to  be  li- 
mited to  the  cases  specified  immediately. 
The  influences  wore  not  to  be  confined  to 
any  class,  but  to  be  communicated  to  all 
kinds  of  persons,  old  men,  youth,  servants, 
Arc.  Comp.  1  Tim.  ii.  1—4.  IT  And  your 
so/is  and  your  daughters.  Your  children.  It 
would  seem,  however,  that  females  shared 
in  the  remarkable  influences  of  the  Holy 
Spirit.  Philip,  the  Evangelist,  had  lour 
daughters  which  did  prophesy.  Acts  xxi. 
9.  It  is  probable  also  that  the  females  of 
the  church  of  Corinth  partook  of  this  gift, 
though  they  were  forbidden  to  exercise  it 
in  public.  1  Cor.  xiv.  34.  The  office  of 
prophesying,  whatever  was  meant  by  that, 
was  not  confined  to  the  men  among  the 
Jews.  Ex.  xv.  20,  "Miriam,  the  pro- 
phetess, took  a  timbrel,"  &c.  Judg.  iv.  4, 
"  Deborah,  a  prophetess,  judged  Israel." 
2  Kings  xxii.  14.  See  also  Luke  ii.  30, 
'  There  was  one  Anna,  a  prophetess," 
&c.  V  Shall  prophesy.  The  word  pro- 
phesy is  used  in  a  great  variety  of  senses. 
(1.)  It  means  to  predict,  or  foretel  future 
events.  Matt.  xi.  13  ;  xv.  7.  (2.)  To  divine, 
to  conjecture,  to  declare  as  a  prophet 
might.  Matt.  xxvi.  68,  "  Prophesy  who 
smote  thee."  (3.)  To  celebrate  the  praises 
of  God,  being  under  a  divine  influence. 
Luke  i.  67.  This  seems  to  have  been  a 
considerable  part  of  the  employment  in 
the  ancient  schools  of  the  prophets.  1  Sam. 
x.  5 ;  xix.  20  ;  xxx.  15.  (4.)  To  leach — as  no 
small  part  of  the  office  of  the  prophets  was 
to  teach  the  doctrines  of  religion.  Matt, 
vii.  22,  "  Have  we  not  prophesied  in  thy 
name?"  (5.)  It  denotes  then,  in  general, 
to  speak  under  a  divine  influence,  whether 
in  foretelling  future  events ;  in  celebrat- 
ing the  praises  of  God  ;  in  instructing 
others  in  the  duties  of  religion,  or  in 
(peaking foreign  languages  under  thai  in- 
fluence. In  this  last  sense,  the  word  is 
used  in  the  New  Testament,  to  denote 
those  who  were  miraculously  endowed 
with  the  power  of  speaking  foreign  lan- 
guages. Acts  xix.  6.  The  word  is  also 
\\*<h\  to  denote  teaching,  or  speaking  in  in- 
telligible language,  in  opposition  to  speak- 
ing a  foreign  tongue.  1  Cor.  xiv.  1 — 
5.  In  this  place  it  means  that  they  should 
speak  under  a  divine  influence,  and  is  spe- 
cially applied  to  the  power  of  speaking  in 
a  foreign  taugue.  VYour  young  men  shall 
seevi"^  ...<•  The  will  of  God  in  former 
tiit,^  was  communicated  to  the  prophets 


young  men  shall  see  visions,  and 
your  old  men  shall  dream  damns  ; 

in  various  ways.  One  was  by  virions,  and 
hence  one  of  the  mosl  usual  names  oftlio 
prophets  was  seers,    'flic  name  seer  was 

first  given  to  that  class  of  men,  and  was 
superseded  by  the  name  prophet  1  Sam. 

ix.  9,  "He  that  is  now  called  a  prophet 
was  before  time  called  a  Set  r."  iv.  1 1. 18 
19.  2  Sam.  xxi  v.  11;  xxix.  29  &c.  This 
name  was  given  from  the  manner  in 
which  the  divine  will  v\as  communi- 
cated, which  seems  to  have  been  l>y 
throwing  the  prophet  into  an  ecstacy,  and 
then  by  causing  the  vision,  or  the  appear- 
ance  of  the  objectsor  events  to  pass  before 
the  mind.  The  prophet  looked  upon  the 
passing  scene,  the  often  splendid  diorama 
as  it  actually  occurred,  and  recorded  it  as 
it  appeared  to  his  mind.  Hence  he  re- 
corded rather  the  succession  of  images 
than  the  times  in  which  they  would  oc- 
cur. These  visions  occurred  sometimes 
when  they  were  asleep,  and  sometimes 
during  a  prophetic  ecstacy.  Dan.  ii.  28, 
vii.  1,  2.  15  ;  viii.  2.  Ezek.  xi.  24.  Gen.  xv. 

1.  Num.  xii.  6.  Job  iv.  13 ;  vii.  14.  Ezek.  i. 
1 ;  viii.  3.  Often  the  prophet  seemed  to 
be  transferred,  or  translated  to  another 
place  from  where  he  was  ;  and  the  scene 
in  a  distant  land  or  age  passed  befmc  the 
mind.  Ezek.  viii.  3;  xl.  2;  xi.  24.  Dan.  viii. 

2.  In  this  case  the  distant  scene  or  time 
passed  before  the  prophet,  and  he  record- 
ed it  as  it  appeared  to  him.  That  this  did 
not  cease  before  the  times  of  the  gospel  is 
evident.  Acts  ix.  10,  "To  Ananias  said 
the  Lord  in  a  vision,"  &c  12,  "  And  hath 
seen  (i.  e.  Paul)  in  a  vision,  a  man  named 
Ananias,"  &c.  i.  e.  Paul  hath  seen  Ana- 
nias represented  to  him,  though  absent ; 
he  has  had  an  image  of  him  coming  in  to 
him.  Acts  x.  3,  Cornelius  "  saw  in  a  vi. 
sion  evidently  an  angel  of  God  coming  to 
him,"  &c.  This  was  one  of  the  modes  by 
which  in  former  times  God  made  known 
his  will;  and  the  language  of  the  Jews 
came  to  express  a  revelation  in  this  man- 
ner. Though  there  were  strictlv  no  vi- 
sions on  the  day  of  Pentecost,  yet  that  was 
one  scene  under  the  great  economy  of  the 
Messiah,  under  which  God  would  make 
known  his  will  in  a  manner  as  clear  as  In 
did  to  the  ancient  Jews,  ir  Your  old  an  n 
shall  dream  dreams.  The  will  of  God  in 
former  times  was  made  known  often  in 
this  manner;  and  there  are  several  in- 
stances recorded  in  whirl/  it  was  done 
under  the  gospel.  Clod  informed  Ahime- 
lech  in  a  dream,  that  Sarah  was  the  wifo 
of  Abraham.  Gen.  xx  3.    He  spoke  to 


18  And  on  my  servants  and  on 
my  handmaidens  I  will  pour  out,  in 
those  days,  of  my  Spirit ;  and  a  they 
shall  prophesy: 


THE  ACTS.  [A.D.  S3 

19  And  I  will  show  wonders  in 
heaven  above,  and  signs  in  the 
earth  beneath  ;  blood,  and  fire,  and 
vapour  of  smoke : 


ac.21.4,9,10.  lCo-.12.10. 


Jacob  in  a  dream,  Gen.  xxxi.  11 ;  to  La- 
ban,  xxxi.  24;  to  Joseph,  xxxvii.  5;  to  the 
butler  and  baker,  xl.  5  ;  to  Pharaoh,  xli.  1 
— 7 ;  to  Solomon,  1  Kings  iii.  5 ;  to  Daniel, 
Dan.  ii.  3 ;  vii.  1.  It  was  prophesied  by 
Moses  that  in  this  way  God  would  make 
known  his  will.  Num.  xii.  6.  It  occurred 
even  in  the  times  of  the  gospel.  Matt.  i. 
20.  Joseph  was  warned  in  a  dream,  ii. 
32, 13. 19.  22.  Pilate's  wife  was  also  trou- 
bled in  this  manner  about  the  conduct  of 
the  Jews  to  Christ.  Matt,  xxvii.  19.  As 
this  was  one  way  in  which  the  will  of 
God  was  made  known  formerly  to  men, 
so  the  expression  here  denotes  simply  that 
his  will  should  be  made  known;  that  it 
should  be  one  characteristic  of  the  times 
of  the  gospel  that  God  would  reveal  him- 
self to  man.  The  ancients  probably  had 
some  mode  of  determining  whether  their 
were  divine  communications,  or 
whether  they  were,  as  they  are  now,  the 
mere  erratic  wanderings  of  the  mind 
when  unrestrained  and  unchecked  by 
the  will.  At  present  no  confidence  is  to 
be  put  in  dreams. 

18.  And  on  my  servants.  The  Hebrew 
in  Joel  is  "  upon  the  servants."  The  Sep- 
tuagint  and  the  Latin  Vulgate,  however, 
render  it  "  on  my  servants."  In  Joel,  the 
prophet  would  seem  to  be  enumerating 
the  different  conditions  and  ranks  of  soci- 
ety. The  influences  of  the  Spirit  would 
be  confined  to  no  class;  they  would  de- 
scend on  old  and  young,  and  even  on  ser- 
vants and  handmaids.  So  the  Chaldee 
Paraphrase  understood  it.  But  the  Sep- 
tuagint  and  Peter  evidently  understood 
it  in  the  sense  of  servants  of  God ;  as  the 
worshippers  of  God  are  often  called  ser- 
n  the  Scriptures.  See  Rom.  i.  1. 
It  is  possible,  however,  that  the  Hebrew 
intended  to  refer  to  the  servants  of 
God.  It  is  not  "upon  your  servants,"  &c. 
as  in  the  former  expression,  "  your  sons," 
&c. ;  hut  the  form  is  changed,  "  upon  ser- 
vants \nd  handmaids."  The  language, 
thereftie,  will  admit  the  construction  of 
the  Septuagint  and  of  Peter;  and  it  was 
this  variation  in  the  Hebrew  which  sug- 
gested, doubtless,  the  mention  of  "my 
servants,"  &c.  instead  of  your  servants. 
ir  And  handmaids.  Female  servants-  The 
name  i"?  several  times  given  to  pious  wo- 
men. Ps.  lxxxvi.  16;  cxvi.  10.  Luke  i.  38. 
4S.    Tho  meaning  of  this  verse  does  not 


materially  differ  from  the  former.  In  the 
times  of  the  gospel,  those  who  were 
brought  under  its  influence  should  be  re- 
markably endowed  with  abihty  to  de- 
clare the  will  of  God. 

19,  20.  I  will  show  wonders.  Literally, 
"I  will  give  signs."  Saxrw  tI$i»t<*.  The 
word  in  the  Hebrew,  XD>rQM>,mophethim, 
means  properly  prodigies ;  wonderful  oc- 
currences ;  miracles  wrought  by  God  or 
his  messengers.  Exod.  iv.  21;  vii.  3.  9; 
xi.  9.  Deut.  iv.  34,  &c.  It  is  the  common 
word  to  denote  a  miracle,  in  the  Old  Tes- 
tament. Here  it  means,  however,  a  por- 
tentous appearance,  a  prodigy,  a  remarka- 
ble occurrence.  It  is  commonly  joined  in 
the  New  Testament  with  the  word  signs, 
"signs  and  wonders."  Matt.  xxiv.  24. 
Mark  xiii.  22.  John  iv.  48.  In  these  places 
it  does  not  of  necessity  mean  miracles, 
but  unusual  and  remarkable  appearances. 
Here  it  is  fixed  to  mean  great  and  striking 
changes  in  the  sky,  the  sun,  moon,  &c. 
The  Hebrew  is,  "  I  will  give  signs  in  the 
heaven,  and  upon  the  earth."  Peter  has 
quoted  it  according  to  the  sense,  and  not 
according  to  the  letter.  The  Septuagint 
is  here  a  literal  translation  of  the  He- 
brew; and  this  is  one  of  the  instances 
where  the  New  Testament  writers  did 
not  quote  from  either. 

Much  of  the  difficulty  of  interpreting 
these  verses  consists  in  fixing  the  proper 
meaning  to  the  expression  "that  great 
and  notable  day  of  the  Lord."  If  it  be 
limited  to  the  day  of  Pentecost,  it  is  cer- 
tain that  no  such  events  occurred  at  that 
time.  But  there  is,  it  is  believed,  no  pro- 
priety in  confining  it  to  that  time.  The 
description  here  pertains  to  "the  last 
days"  (ver.  17),  i.  e.  to  the  whole  of  that 
period  of  duration,  however  long,  which 
was  known  by  the  prophets  as  the  last 
times.  That  period  might  be  extended 
through  many  centuries ;  and  during  that 
period  all  these  events  would  take  place. 
The  day  of  the  Lord  is  the  day  when  God 
shall  manifest  himself  in  a  peculiar  man- 
ner; a  day  when  he  shall  so  strikingly  be 
seen  in  his  wonders  and  his  judgments 
that  it  may  be  called  his  day.  Thus  it  is 
applied  to  the  day  of  judgment,  as  the 
day  of  the  Son  cf  man ;  the  day  in  which 
he  will  be  the  great  attractive  object,  and 
will  be  signally  glorified.  Luke  xvii.  24. 
1  Thess.  v.  2.    Phil  i.  «    2  Pet.  iii.  12.    it 


A.  D.  33.]  CHAPTER  II. 

20  The"  sun  shall  be  turned  into 
darkness,  and  the  moon  into  blood, 

o  Mar.13.2t.  2Pet.3.7,10. 


ftfl  1  suppose,  "that  notable  day  of  the 
Lord"  here  denotes  that  future  time 
when  God  shall  manifest  himself  in  judg- 
ment, then  we  are  not  to  suppose  that 
Peter  meant  to  say  that  these  '-wonders" 
should  take  place  on  the  day  of  Pente- 
cost or  had  their  fulfilment  then,  but 
would  occur  under  that  indefinite  period 
the  last  days,"  the  dai/s  of  the  Mes- 
siah, and  before  that  period  teas  closed  by 
the  great  day  of  the  Lord.  The  gift  of 
tongues  was  a  partial  fulfilment  of  the 
general  prophecy  pertaining  to  those 
times.  And  as  the  prophecy  was  thus 
partially  fulfilled,  it  was  a  pledge  that  it 
would  be  entirely;  and  thus  there  was 
laid  a  foundation  for  the  necessity  of  re- 
pentance, and  for  calling  on  the  Lord  in 
order  to  be  saved.  1T  Blood.  Blood  is 
commonly  used  as  an  emblem  of  slaugh- 
ter, or  of  battle.  IT  Fire.  Fire  is  also  an 
image  of  war,  or  the  conflagration  of 
towns  and  dwellings  in  time  of  war. 
•I  Vapour  of  smoke.  The  word  vapour, 
'*-,"<,-,  means  commonly  an  exhalation 
from  the  earth,  &c.  easily  moved  from 
one  place  to  another.  Here  it  means 
;Heb.  Joel)  rising  columns,  or  pillars  of 
smoke ;  and  is  another  image  of  the  cala- 
mities of  war,  the  smoke  rising  from  burn- 
ing towns.  It  has  almost  always  been 
customary  in  war  to  burn  the  towns  of 
an  enemy,  and  to  render  him  as  helpless 
os  possible.  Hence  the  calamities  de- 
noted here  are  those  represented  by  such 
scenes.  To  what  particular  scenes  there 
is  reference  here,  it  may  be  impossible 
now  to  say.  It  mav  be  remarked,  how- 
ever, that  scenes  of  this  kind  occurred 
before  the  destruction  of  Jerusalem,  and 
there  is  a  striking  resemblance  between 
the  description  in  Joel,  and  that  by  which 
our  Saviour  fbretels  the  destruction  of 
Jerusalem.  See  Notes  on  Matt.  xxiv.  21 
—24. 

20.  The  sun  shall  be  turned  into  dark- 
ness. See  Note,  Matt.  xxiv.  29.  The  same 
images  used  here  with  reference  to  the 
sun  and  moon,  are  used  also  there.  They 
occur  not  unfrequently.  Mark  xiii.  24. 
2  Pet.  iii.  7 — 10.  The  shining  of  the  sun 
is  an  emblem  of  prosperity;  the  with- 
drawing, or  eclipse,  or  setting  of  the  sun 
is  an  emblem  of  calamity,  and  is  often 
thus  used  in  the  Scriptures.  Isa.  lx.  '20. 
Jer.  xv  9.  Ezek.  icxxu.  7.  Amos  viii.  9. 
Rev.  vi.  12;  viii  12;  iv.  2;  xvi.  8.  To 
flay  that  tbe  sun  is  darkened,  or  turned 


37 

before  that  great  and  notable  day 
of  the  Lord  come  : 


into  darkness,  is  an  image  of  calamity, 
and  especially  of  the  calamities  of  war, 
when  the  smoke  of  burning  cities 

heaven,  and  obscures  Ins  light.  This  is 
not,  therefore,  to  be  taken  literally,  no* 
does  it  afford  any  indication  of  what 
will  be  at  the  end  of  the  world  in 
to  the  sun.  TT  The  moon  into  blot 
word  blood  here  means  that  obscure, 
sanguinary  colour  which  the  moon  has 
when  the  atmosphere  is  filled  with  Bmoke 
and  vapour;  and  especially  the  lurid 
and  alarming  appearance  which  it 
assumes  when  smoke  and  flam 
thrown  up  by  earthquakes  and  fiery 
eruptions.  Rev.  vi.  12,  "And  1  beheld 
when  he  had  opened  the  sixth  seal,  and 
lo,  there  was  a  great  earthquake,  and  the 
sun  became  black  as  sackcloth  of  hair, 
and  the  moon  became  as  blood."  Rev. 
viii.  8.  In  this  place  it  denotes  great  ca- 
lamities. The  figures  used  are  indicative 
of  wars,  and  conflagrations,  and  unusual 
prodigies  of  earthquakes.  As  these  things 
are  (Matt,  xxiv.)  applied  to  the  destruc- 
tion of  Jerusalem;  as  they  actually  oc- 
curred previous  to  that  e\~ent  (see 
Matt,  xxiv.)  ;  it  may  be  supposed  that  the 
prophecy  in  Joel  had  an  immediate  re 
ference  to  that.  The  meaning  of  the  quo 
tation  by  Peter  in  this  place,  t!  i 
is,  that  what  occurred  on  the  day  of  Pen- 
tecost, was  the  beginning  of  the.  series  of 
wonders  thai  was  in  take  place  during  the 
times  of  the  Messiah.  It  is  not  intimated 
that  those  scenes  were  to  close,  or  to  be 
exhausted  in  that  age.  They  may  (ire- 
cede  that  great  day  of  the  Lord  which  is 
yet  to  come  in  view  of  the  who! 
IT  That  great  and  notable  day  of 
This  is  called  the  great  day  of  the  Lord 
because  on  mat  0.<>f  he  will  be  signally 
manifested,  more  impressively  and  strik- 
ingly than  on  other  times.  Th 
notable,  h-i?xvj,  means  signal,  illustrious, 
distinguished.  [nJoel  the  word  is  terri- 
ble, or  fearful;  a  word  applicable  to  days 
of  calamity,  and  trial,  ana  judgment  The 
Greek  word  here  rendered  notabl  I 

in  the  Septuagint  frequently  used  to  de- 
note calamity,  or  times  of  judgmei 
x.  21.  2  Sam.  vii.  23.  This  will  apply  to 
any  day  in  which  God  signally  m 
himself;  but  particularly  to  a  day  when 
he  shall  come  forth  to  punish  men,  MS  at 
the  destruction  of  Jerusalem,  or  at  the  day 
of  judgment  The  meaning  is,  that  those 
wonders  should   take  place  before  that 


Tin;  acts. 


[A.  D.  33. 


31    And  it  shall  come  to  pass,  thai 

.  ;.  Ro. 10.13.  lOr.1.2.  IIe.4.16. 


distinguished   day  should   arrive   when 
(  iould  come  i '.  > r t h  in  judgment 

81.   YTh  ■<  ■  w  r  shall  <■:/!■    In  the  midsl 
<>f  these  wonders  ami  dangers,  \\  hosoever 

fIumiIcI  call  on  the  I,onl  Bhould  be  « !  <  - 1 1  - 

.;,//-    of  the  Lord    is 

the  .-one  as  the  Lord  himself    li  is  a 

in,  signifying  to  call  on  the  Lord. 
l's.  lw,\.  6.  Zecb,  xiii.  9.    I  Shall  be 

In  Hebrew,  shall  bo  delivered, 
i.  e.  from  impending  calamities.  When 
they  threaten,  and  God  is  coming  forth 
to  judge  them,  it  shall  ho  that  those  who 
are  characterized  as  those  who  call  on 
!,  shall  ho  delivered.  This  is 
equally  true  at  all  times.  Ii  is  remarka- 
ble that  no  Christians  perished  in  the 
isalem.  Though  more  than 
n  million  of  Jews  perished,  yet  the  fol- 
lowers of  Christ  wlio  wore  there,  having 

i mod  by  him,  when  they  saw 
the   Romans  approaching, 

a  to  JElia,  and  wore  preserved. 
S>  it  shall  ho  in  the  day  of  judgment. 
All  whose  character  it  lias  been  that  they 
called  on  God,  will  then  he  saved.  While 

;ed  shall  then  call  on  the  rocks 
and  the  mountains  to  shelter  them  from 
the  Lord,  those  who  have  invoked   his 

and  mercy  shall  then  find  deli- 
The  use  which  Peter  makes 
of  this  passage  is  this:  Calamities  were 
about  to  come ;  the  day  of  judgment  was 
approaching;  they  were  passing  through 
of  the  earth's  history;  and 
therefore  it  became  them  to  call  on  the 

Lord,  and  tO  obtain  deliver 

irs  which  impended 
over  the  guilty.  There  can  be  Little  doubt 
thai  PeU  r  intended  to  apply  this  to  the 

;.  and  that  by  the  name  of  the 
Lord  he  meant  the  Lord  Jesus.  See 
1  <  'or.  i.  'J.      Paul   makes  the  same  use  of 

•  ipressly  applying  it  to  the 

Lord  Jesus  Chn>i.    Rom.  X.   13.   11.     In 

Joel,  the  word   translated  Lord  is  Jf.iio- 

v \u.  the  incommunicable  and  peculiar 
1  the  use  of  the  passage 

'•■  w  Testament,  shows 
how  the  apostles  regarded  the  Lord  Jesus 

lat  they  had  no  hesi- 
tation in  applying  to  him  names  and  atlri- 
tuch  could  belong  to  no  one  but 
1 

•  <  rso  teaches  US,  1.  That  in  pros- 

'.'•  judgments  of  God  which  are 

we  should  make  preparation. 

W        ill  he  eidlod  to  pass  through  the 

'•one  of  this  earth;  the  time  when 


whosoever  a  shall  call  on  the  name 
of  the  Lord,  shall  be  saved. 


the  sun  shall  be  turned  into  darkness,  and 
the  moon  into  blood,  and  when  the  great 
day  of  the  Lord  shall  come.  2.  It  is  easy 
lo  be  saved.  All  that  God  requires  of  ua 
is  to  call  upon  him,  to  pray  to  him,  to  ask 
him,  and  he  will  answer  and  save.  Ii 
men  will  not  do  so  easy  a  thing  as  to  call 
on  God,  and  ask  him  for  salvation.it  is 
obviously  proper  that  they  should  be  cast 
off  The  terms  of  salvation  could  not  be 
made  plainer  or  easier.  The  offer  is  wide, 
free,  universal,  and  there  is  no  obstacle 
but  what  exists  in  the  heart  of  the  sinner. 
And  from  this  part  of  Peter's  vindication 
of  the  scene  on  the  day  of  Pentecost,  we 
may  learn  also,  1.  That  revivals  of  reli- 
gion are  to  be  expected  as  a  part  of  the 
history  of  the  Christian  church.  He 
speaks  of  God's  pouring  out  his  Spirit, 
&c.  as  what  was  to  take  place  in  the  lust 
days,  i.  e.  in  the  indefinite  and  large  tract 
of  time  which  was  to  come  under  the  ad- 
minisiration  of  the  Messiah.  His  remarks 
are  by  no  means  limited  to  the  day  of 
Pentecost.  They  are  as  applicable  to 
future  periods  as  to  that  time  ;  and  wo 
arc  to  expect  it  as  a  part  of  Christian  his* 
lory,  that  the  Holy  Spirit  will  be  sent 
down  to  awaken  and  convert  men. 
2.  This  will  also  vindicate  revivals  from 
all  the  charges  which  have  ever  been 
brought  against  them.  All  the  objections 
of  irregularity,  extravagance,  wildfire, 
enthusiasm,  disorder,  <v.c.  which  have 
been  alleged  against  revivals  in  modern 
times,  might  have  been  brought  with 
equal  propriety  against  the  scene  on  the 
day  of  Pentecost.  Yet  an  apostle  showed 
that  that  was  in  accordance  with  the  pre- 
dictions of  the  Old  Testament,  and  was 
an  undoubted  work  of  the  Holy  Spirit. 
W  that  work  could  be  vindicated,  then 
modern  revivals  may  be-  If  that  was 
really  liable  to  no  objections  on  these  ac- 
counts, then  modern  works  of  grace 
should  not  be  objected  to  for  the  same 
things.  And  if  that  excited  deep  interest 
in  the  nestles;  if  thev  felt  deep  concern 
to  vindicate  it  from  the  charge  brought 
against  it,  then  Christians  and  Christian 
nnnisiers  now  should  feel  similar  solici- 
tude to  defend  revivals,  and  not  be  found 
among  their  revilers,  their  calumniators, 
or  their  foes.  There  will  be  enemies 
enough  of  the  work  of  the  Hc4y  Spirit 
without  the  aid  of  professed  Christians; 
and  that  man  possesses  no  enviable  feel- 
ings or  character  who  is  found  with  the 
enemies  of  God  and  his  Christ,  in  oppos- 


A.  1).  ::::.]  CHAPTER  II. 

22  Ye  men  of  Israel,  hear  these 
words;  Jesus  of  Nazareth,  a  man 
approved  of  God  among  you  by 
miracles  a  and  wonders  and  signs, 

o  Jno.14.10,11.  He.2.4. 


39 


which  God  did,  by  him,  in  the 
midst  of  you,  as  ye  b  yourselves 
also  know : 

23  llim,  being  'delivered  by  the 

b  Jno.15.24.        c  Lu.22.22;24.44.  c.3.18. 


mg  the  mighty  work  of  the  Holy  Spirit  on 
the  human  heart. 

22.  l"t.'  men  of  Israel.  Descendants  of 
Israel,  or  Jacob,  i.  e.  Jews.  Peter  pro- 
ceeds now  to  the  third  part  of  lus  argu- 
ment, to  show  that  Jesus  Christ  had  been 
raised  up;  and  that  the  scene  which  had 
occurred  was  in  accordance  with  his 
promise,  was  proof  of  his  resurrection, 
and  of  his  exaltation  to  be  the  Messiah ; 
and  that,  therefore,  they  should  repent 
for  their  great  sin  in  having  put  their 
own  Messiah  to  death.  IT  A  man  approved 
of  God.  A  man  who  was  shown  or  de- 
monstrated to  have  the  approbation  of 
God,  or  to  have  been  sent  by  him.  II"  By 
miracles,  and  wonders,  and  signs.  The 
first  of  these  words  properly  means  the 
displays  of  power  which  Jesus  made;  the 
second,  the  unusual  or  remarkable  events 
which  attended  him ;  the  third,  the  signs 
or  proofs  that  he  was  from  God.  Toge- 
ther, they  denote  the  array  or  series  of 
remarkable  works — raising  the  dead,  heal- 
ing the  sick,  <fec.  which  showed  that  Jesus 
was  sent  from  God.  The  proof  which 
they  furnished  that  he  was  from  God  was 
this",  that  God  would  not  confer  such 
power  on  an  impostor,  and  that  therefore 
he  was  what  he  pretended  to  be.  IT  Which 
God  did  by  him.  The  Lord  Jesus  him- 
self often  traced  his  power  to  do  these 
things  to  his  commission  from  the  Father; 
but  he  did  it  in  such  a  way  as  to  show 
that  lie  was  closely  united  to  him.  John 
v.  19.  30.  Peter  here  says  that  God  did 
these  works  bu  Jesus  Christ,  to  show  that 
Jesus  was  truly  sent  by  him,  and  that 
re  he  had  the  seal  and  attestation 
of  God.  The  same  thing  Jesus  himself 
Baid.  John  v.  3G,  "The  work  which  the 
Father  hath  given  me  to  finish,  the  same 
w>rks  that  I  do,  bear  witness  of  me,  that 
the  Father  hath  sent  me."  The  great 
works  which  God  has  wrought  in  crea- 
tion, as  well  as  in  redemption,  he  is  re- 
presented as  having  done  by  his  Son. 
tfeb.  i.  2,  "By  whom  also  he  made  the 
worlds."  John  i.  3.  Col.  i.  15— 19.  IT  In 
i  '  of  you.    In  your  own  land.     It 

is  also  probable  that  many  of  the  persons 
present  had  been  witnesses  of  his  mira- 
wrsef.vi  »  also  know.  They 
knew  it  cither  by  having  witnessed  them, 
or  by  the  evidence  which  every  where 
abounded    of  the    trutli    /hat   ho    had  J 


wrought  them.  The  Jews,  even  in  the 
time  of  Christ,  did  not  dare  to  call  Ins 
miracles  in  question.  John  xv.  2 1.  While 
they  admitted  the  miracle,  they  attempted 
to  trace  it  to  the  influence  of  Beelzebub. 
Matt.  ix.  34.  Mark  hi.  22.  So  decided  and 
numerous  were  the  miracles  of  Jesus, 
that  Peter  here  appeals  to  them  as  hav- 
ing been  known  by  the  Jews  themselves 
to  have  been  performed,  and  with  a  con- 
fidence that  even  they  could  not  deny  it. 
On  this  he  proceeds  to  rear  his  argumont 
for  the  truth  of  his  Messiahship. 

23.  Him,  being  delivered.  'ixSorov.  This 
word,  delivered,  is  used  commonly  of 
those  who  are  surrendered  or  delivered 
into  the  hands  of  enemies  or  adversaries. 
It  means  that  Jesus  was  surrendered,  or 
given  up  to  his  enemies  by  those  who 
should  have  been  his  protectors.  Thus 
he  was  delivered  to  the  chief-priests. 
Mark  x.  33.  Pilate  released  Barabbas, 
and  delivered  Jesus  to  their  will,  Mark 
xv.  15.  Luke  xxiii.  25;  he  was  delivered 
unto  the  Gentiles,  Luke  xviii.  32;  the 
chief-priests  delivered  him  to  Pilate, 
Matt,  xxvii.  2;  and  Pilate  delivered  him 
to  be  crucified,  Matt,  xxvii.  26.  John  xiv. 
16.  In  this  manner  was  the  death  of 
Jesus  accomplished,  by  being  surrendered 
from  one  tribunal  to  another,  and  one  de- 
mand of  his  countrymen  to  another,  until 
they  succeeded  in  procuring  his  death. 
It  may  also  be  implied  here  that  he  was 
given  or  surrendered  by  God  to  the  hands 
of  men.  Thus  he  is  represented  to  have 
been  given  by  God.  John  iii.  16.  1  John 
iv.  9,  10.  The  Syriac  translates  this, 
"Him,  who  was  destined  to  this  by  the 
foreknowledge  and  will  of  God,  you  deli- 
vered into  the  hands  of  wicked  men,"  &c 
The  Arabic,  "  Him,  delivered  to  you  by 
the  hands  of  the  wicked,  you  received. 
and  after  vou  had  mocked  him,  you  slew 
him."  IT  By  the  determinate  counsel.  Tlio 
word  translated  determinate,  -<■*  i(tTfthv, 
means,  properly,  that  which  is  defined, 
marked  out,  or  bounded;  as,  to  mark  out  or 
define  the  boundary  of  a  field,  &C.  Seo 
Rom.  i.  1.4.  In  Acts  x.  42,  it  is  translated 
ordained  of  God  ;  denoting  his  purpose  that 
it  should  be  so,  i.  e.  that  Jesus  should  bo 
the  judge  of  quick,  and  dead.  Luke  x\ii.22, 
"The  Sou  or  man  goeth  as  it  is  determin- 
ed of  him,"  i.  e.  as  God  lias  purposed  <v 
determined  beforehand  that  he  should  go. 


40 


THE  ACTS. 


[A. D.  33 


mate  counsel  and  foreknow- 
■  have  taken,  and 


....'■  lermined 

relief  unto  the  brethren  which 

i  Judea,"  i.  e.  they  resolved  or  pur- 

.    »do  it    Acta  ivii.  26, 

ined  the  tim< 

...    In  all  these 

there  is  the  idea  of 

nplying  inten 

■  out  or  fixing  the  boundaries  to 

:,:.     'J  be  word 

was  re- 

before  it  took  place. 

And  this  truth  is  established  by  all  the 

..is  made  in  the  Old  T< 
and  by  the  Saviour  himself    God  was 
to  give  up  his  Son.     There 
on  him  for  it.     And  he  had 
'  »re,  to  determine  when  and 
hould  bo  done.    The  fact,  more- 
over, that  this  was  predicted,  shows  that 
■  r  resolved  on.     No  event 
''</.  evidently,  unless  it  he 
that  it  will  take  place.  The  event, 
,  ,  must  in  some  way  he  fixed  or 
i     on     beforehand.     IT  Counsel. 
Tins  word  properly  denotes  pur- 
i 
the  mind  in  willing, or  the  purpose  or  de- 
sign which  is  formed.    Here  it  means  the 
•  or  will  of  God;  it  was  his  plan 
Jesus  should  be  delivered. 
For  to  do  whatsoever  thy 
■•)  deter- 
to   be  done."     Enh.  i.   11, 
rtWhoworketh  all  things  after  the  coun- 
iis  own.  will."    Heb.  vi.  17, "  God, 
....to  show. ..  .the  immutability 
17.   1  Cor. 
riii.  51.     The  word   here, 
it  J<  sus  was  deliver- 
ed  by  the  deliberate   purpose  of  God; 
cordingto  his  previous  in- 
and  design.  The  reason  why  this 
jted  on  by  Peter,  was.  that  he 
Jews  thai  J< 

te  himself    Such  an 
.   would    have  been  inc. 
with  the  '  he  was  the  .' 

important,  thru,  to  assert  the  dig- 
.  and  to  show  that  his  death 

ac(  orda •  with  the  fixed  design 

:  and   therefore,  that  it  did  not 

isl  with  his  claims  to 

\.    The  same  thing  our  Sa- 

elf(  rpressly  affirmed.  .John 

tit.  1".  11;  x.  is.  Matt  xxvi.53.  IT  Fore- 

rd  denotes  the  seeing 


6  by  wicked  hands  have  crucified 
and  slain  : 

l  Matt.27. 


beforehand  of  an  event  yet  to  take  plnce. 
It  implies,  1.  Omniscience;  and  2.  That 
i  is  fixed  and  certain.  To  fore- 
ntingent  event,  that  is,  to  foresee 
that  an  event  will  take  place,  when  it 
may  or  may  not  take  place,  is  an  ab- 
surdity. Foreknowledge,  therefore,  im- 
plies that  for  some  reason  the  event  will 
a  rtainly  take  place.  What  that  reason 
is,  the  word  itself  does  not  determine.  As, 
however,  God  is  represented  in  the  Scrip- 
tures as  purposing  or  determining  future 
events ;  as  they  could  not  be  foreseen  by 
him  unless  he"  had  so  determined,  so  the 
word  sometimes  is  used  in  the  sense  of 
determining  beforehand,  or  as  synony- 
mous with  "decreeing.  Rom.  viii.29;  xi.  2. 
In  this  place  the  word  is  used  to  denote 
that  the  delivering  up  of  Jesus  was  some- 
thing more  than  a  hare  or  naked  decree. 
It  implies  that  God  did  it  according  to  his 
foresight  of  what  would  be  the  best  time, 
and  place,  and  manner  of  its  being  done. 
It  was  not  the  result  merely  of  will;  it 
was  will  directed  by  a  wise  foreknow- 
ledge of  what  would  be  best.  And  this 
is  tiie  case  with  all  the  decrees  of  God. 
It  follows  from  this,  that  the  conduct  of 
the  Jews  was  foreknown.  God  was  not 
disappointed  in  any  tiling  respecting  their 
treatment  of  his  Son.  Nor  will  he  be 
disappointed  in  any  of  the  doings  of  men. 
Notwithstanding  the  wickedness  of  the 
world,  his  counsel  shall  stand,  and  he 
will  do  all  his  pleasure.  Isa.  xlvi.  10. 
IT  Ye  have  taken.  See  Malt.  xxvi.  57.  Ye 
Jew*  have  taken.  It  is  possible  that  some 
were  present  on  this  occasion  who  had 
been  personally  concerned  in  taking  Je- 
sus; and  many  who  had  joined  in  the 
cry,  "Crucify  him."  Luke  xxiii.  18 — 21. 
It  was.  at  any  rate,  the  act  of  the  Jewish 
people  by  which  this  had  been  done.  This 
liking  instance  of  the  fidelity  of 
that  preaching  which  says,  as  Nathan  did 
to  David,  "  Thou  art  the  man !"  Peter, 
once  so  timid  that  he  denied  his  Lord 
now  charged  this  atrocious  crime  on  his 
countrymen,  regardless  of  their  anger  and 
his  own  danger.  He  did  not  deal  in  gene 
ral  accusations,  but  brought  the  charges 
home,  and  declared  that  they  were  the 
men  who  had  been  concerned  in  this 
amazing  crime.  No  preaching  can  be 
successful  that  does  not  charge  on  men 
their  personal  guilt;  and  that  does  not 
fearlessly  proclaim  their  ruin  and  danger 
T  With  wicked  hands.    Greek,  "  through 


A.  D.  33.] 


CHAPTER  II. 


•:! 


or  by  the  hands  of  the  lawless,  or  wick- 
ed." This  refers,  doubtless,  to  Pilate  ami 
the  Roman  soldiers,  through  whose  in- 
strumentality this  had  been  done.  The 
r  ug  that  this  is  the  true 

interpretation  of  die  passage  are  these: 
(1.)  The  Jews  had  not  the  power  of  in- 
flicting death  themselves.  (2.)  The  term 
used  here,  wic 

ble  to  the  Jews,  but  to  the  Romans.  Il 
properly  moans  lawless,  or  those  who  had 
not  the  law,  and  is  often  applied  to  the 
heathen.  Rom.  it.  12.  14.  1  Cor.  ix.  21, 
(3.)  The  punishment  which  was  inflicted 
was  a  Roman  punishment  (4.)  It  was  a 
matter  of  fact,  that  the  Jews,  though  they 
had  condemned  him,  yet  had  not  put  him 
to  death  themselves,  hut  had  demanded  it 
of  I  he  Romans.  But  though  they  had  em- 
ployed the  Romans  to  do  it,  still  they 
were  the  prime  movers  m  the  deed  :  they 
had  plotted,  and  compassed,  and  demand- 
ed his  death;  and  they  were  therefore 
not  the  less  guilty.  The  maxim  of  the 
common  law,  and  of  common  sense,  is, 
"  he  who  does  a  deed  by  the  instrumen- 
tality of  another,  is  responsible. for  it." 
It  was  from  no  merit  of  the  Jews  that 
they  had  not  put  him  to  death  themselves. 
It  was  simply  because  the  power  was 
taken  away  from  them.  IT  Have  crucified. 
Greek,  "  having  affixed  him  to  the  crosg, 
ye  have  put  him  to  death."  Peter  here 
charges  the  crime  fully  on  them.  Their 
guilt  was  not  diminished  because  they 
had  employed  others  to  do  it. — From  this 
we  may  remark,  1.  That  this  was  one  of 
the  most  amazing  and  awful  crimes  that 
could  be  charged  on  any  men.  It  was 
malice,  and  treason,  and  hatred,  and  mur- 
der combined.  Nor  was  it  any  common 
murder.  It  was  their  own  Messiah  whom 
they  had  put  to  death  ;  the  hope  of  their 
fathers  ;  he  who  had  been  long  promised 
by  God,  and  the  prospect  of  whose  com- 
ing had  so  long  cheered  and  animated 
the  nation.  They  had  now  imbrued  their 
hands  in  his  blood,  and  stood  charged 
with  the  awful  crime  of  having  murdered 
the  Prince  of  Peace.  2.  It  is  no  mitiga- 
tion of  guilt  that  we  do  it  by  the  instru- 
mentality of  others.  It  is  often,  if  not 
always,  a  deepening  and  extendi) 
crime.  3.  We  have  hero  a  striking  and 
clear  instance  of  the  doctrine  that  the  de- 
crees of  Cod  do  not  interfere  with  the 
free  agency  of  men.  This  event  was 
Certainly  i  beforehand.  Nothing 

is  clearer  than  this.  It  is  here  expressly 
asserted;  and  it  had  been  foretold  with 
undeviating  certainty  by  the  prophets. 
God  had.  for  wise  and  gracious  purposes, 
purposed  or  decreed  in  his  own  mind  that 
n  2 


his  Son  should  die  at  the  lime,  and  in  tho 
manner  in  which  he  did;  tor  all  the  i  r- 
cumstances  of  his  death,  as  well  as  of  his 
birth  and  his  life,  were  foretold.  And 
yet,  in  this  the  Jews  and  the  Romans 
never  supposed  or  alleged  that  they  were 
compelled  or  cramped  in  what  they  did. 
They  did  what  they  chose.  If  in  this  case 
the  decrees  of  Cod  were  not  incoi 
with  human  freedom,  neither  can  they  he 
in  any  case.  Between  those  decrees  and 
the  freedom  of  man  there  is  no  inconsis- 
tency, unless  it  could  be  shown — what 
never  can  be — that  God  compels  men  to 
act.  contrary  to  their  own  will.  In  that 
case  there  could  be  no  freedom.  But  that 
is  not  the  case  with  regard  to  the  decrees 
of  God.  An  act  is  what  it  is  in  itself;  it 
can  he  contemplated  and  measured  by 
itself  That  it  was  foreseen,  foreknown,  or 
purposed,  does  not  alter  its  nature  and 
more  than  it  does  that  it  be  remembered 
after  it  is  performed.  The  memory  of 
what  we  have  done  does  not  destroy  our 
ireedom.  Our  own  purposes  in  relation 
to  our  conduct  do  not  destroy  our  free- 
dom ;  nor  can  the  purposes  or  designs  of 
any  other  being  violate  one  free  moral 
action,  unless  he  compels  us  to  do  a  tiling 
against  our  will.  4.  We  have  here  a 
proof  that  the  decree  of  God  does  not 
lake  away  the  moral  character  of  an  ac- 
tion. It  does  not  prove  that  an  action  is 
innocent  if  it  is  shown  that  it  is  a  part  of 
the  wise  plan  of  God  to  permit  it.  Never 
was  there  a  more  atrocious  crime  than  the 
crucifixion  of  the  Son  of  God.  And  yet  it 
was  determined  on  in  the  divine  coun- 
sels. So  with  all  the  deeds  of  human 
guilt  The  purpose  of  God  to  permit  them 
does  not  destroy  their  nature  or  make 
them  innocent.  They  are  what  they  are 
in  themselves.  The  purpose  of  God  does 
not  change  their  character;  and  if  it  is 
right  to  punish  them  in  fact,  they  will  lie 
punished.  If  it  is  right  for  God  to  punish 
them,  it  was  right  to  resolve  to  do  it  And 
the  sinner  must  answer  for  his  sins,  not 
for  the  plans  of  his  Maker ;  nor  can  he 
take  shelter  in  the  day  of  wrath  against 
what  he  deserves  in  the  plea  that  God  has 
determined  future  events.  If  any  men 
could  have  done  it  it  would  ha\ 
those  whom  Peter  addressed  ;  yet  neither 
he  nor  they  felt  that  their  guilt  was  in  the 
least  diminished  by  the  fact  thai  Jesus 
was  "delivered  by  the  determinate  conn 
sel  and  foreknowledge  of  God."  5.  If  this 
event  was  predetermined  ;  if  thai  act  ol 
amazing  wickedness,  when  the  Son  of  God 
was  pul  to  deatb  I  l>\-  the  deter- 

minate counsel  ofGod,  then  all  the  events 
leading  to  it,  and  the  circumstances  at- 


11 


THE  ACTS. 


[A.D.  33. 


84  Whom  ■  God  hath  raised  up, 
having  loosed  the  pains  of  death : 

it  was  not  possible  b  that 

r.6.14.    Ep.1.20.   Col.2.12. 
ITh.l.lO.  lleb.13.Jl>.  ltVt-1.2!.  b  Juo.lO.lS. 

I  i  a  par;  of  the  decree. 

could  not  be  determined  without 
;  r.    6.   If  thai  evenl  was  deter- 

i  ien  others  may  be  also  eonsist- 
ently  with  human  freedom  ami  responsi- 
bility.   There  can  be  no  deed  of  wicked- 
.:  Bhall  surpass  that  of  crucifying 
of  God.    And  it'  the  acts  of  his 
:  rera  were  a  part  of  the  wise  coun- 

sel of  God,  then  on  the  same  principle  are 
tppoeethat  all  events  are  under 
,  [{on,  and  ordered   by  a  purpose 
f  wise  and  good.     7.  If  the  Jews 
could  nol  take  Bhelter  from  the  charge  of 
wickedness  under  the  plea  that  it  was 
,,,.,!.  then  no  Binners  can  do  it. 
,  .use  as  can  ever  oc- 
.  yi  t  the  apostle  did  not  intimate 
,  icuse  or  mitigation  for  their  sin 
could   be   plead    from  tllis   cause.     This 
case,  therefore,  meets  all  the  excuses  of 
this  plea,  and  proves  that 
will  not  avail  them  or  save 
them  in  the  day  of  judgment 
24.   Whom  <•  /'•    This 

main  point,  in  this  part  of  his  ar- 
whi<  h  P<  ter  wishe  I  to  establish 
I  ,         dd  not  bul  admit  that  the  Messiah 
i  inign  iminious  manner  put 

to  death.    But  he  now  shows  them  that 
c,,4  it:  i  him  up;  had  thus 

given  h  •  '-:)  bis  doctrine;  and 

had  sent  down  his  Spirit  according  to  the 
which  the  Lord  Jesus  made  be- 
d<  ith.   "   Having  loosed  the  pains 
The  word  -,  is  op- 

a  properly  applied  to 
u  cord,  or  to  any  thing  which  is  bound. 
See  Matt  xxi.  2.  .Mark  i.  7.  Hence  it 
.  Luke  xiii.  10. 
]  Cor.  \n.  27.  It  is  used  in  this  sense 
here;  though  the  idea  of  untying  or  IdOs- 
ind  is  retained,  because  the  word 
translated  pains  often  means  a  cord  or 

i  I  ::  ,•     T  D  V 

crxviTeo.     The  WOrd  translated  pains  de- 
notes properly  the  extreme  Bufferings  of 
parturition,  and  then  any 
ciating  penga  Hence  ii  is  applied  also  to 
te  Of  extreme  Buffer- 
.'  meaning  of  the  He- 
brew word,  of  which  this  is  the  transla- 
tion, ia  .  Tins  perhaps  was 
inai  idea  of  the  word  ;  and  the 
Hebrews  expressed  any  extreme  agony 
under  the  idea  of  bands  or  cords 
drown,   bulling    uml    constricting   the 


he  should  be  holden  of  it. 

xJ5  For  David  speakethc  concern- 
ing him,  I  foresaw  the  Lord  always 

cPs.16.S-ll. 


limbs,  and  producing  severe  pain.  Thus 
death  was  represented  under  this  iinage 
ol'a.bajid  that  confined  men;  that  pressed 
closely  on  them  ;  that  prevented  escape  ; 
and  produced  severe  suffering.  For  this 
use  of  the  word  *?3n,  see  Ps.  cxix.  61  Isa. 
lxvi.  7.  Jer.  xxii.  23.  Hos.  xiii.  13.  It  is  ap- 
plied to  death  (Ps.  xviii.  5),  "  The  snares 
of  death  prevented  me  ;"  answering 
to  the  word  sorrows  in  the  previous  part 
of  the  verse.  Ps.  cxvi.  3,  "The  sorrows 
of  death  compassed  me,  and  the  pains  of 
hell  (hades,  or  sheol,  the  cords  or  pains  that 
were  binding  me  down  to  the  grave)  gat 
hold  on  me."  We  are  not  to  infer  from 
this  that  our  Lord  suffered  any  thing  after 
death.  It  means  simply  that  lie  could  not 
be  held  by  the  grave,  but  that  God  loosed 
the  bonds  which  had  held  him  there,  and 
that  he  now  set  him  free  who  had  been 
encompassed  by  these  pains  or  bonds,  until 
they  had  brought  him  down  to  the  grave. 
Pain,  mighty  pain,  will  encompass  us  all 
like  the  constrictions  and  bindings  of  a 
cord  which  we  cannot  loose,  and  will 
fasten  our  limbs  and  bodies  in  the  grave 
Those  bands  begin  to  be  thrown  around 
us  in  early  life,  and  they  are  drawn  closer 
and  closer,  until  we  lie  panting  under  tho 
stricture  on  a  bed  of  pain,  and  then  are 
still  and  immoveable  in  the  grave;  sub- 
dued in  a  manner  not  a  little  resembling 
the  mortal  agonies  of  the  tiger  in  the  con- 
volutions of  the  boa  constrictor;  or  liko 
Laoeoon  and  his  sons  in  the  folds  of  the 
serpents  from  the  island  of  Tenedos. 
IT  It  was  not  possible.  This  does  not  refer 
to  any  natural  impossibility,  or  to  any  in- 
herent efficacy  or  power  in  the  body  of 
Jesus  itself;  but  simply  means  that  in  the 
circumstances  of  the  case  such  an  evenl 
could  nol  be.  Why  it  could  not  be,  he 
proceeds  at  once  to  show.  It  could  not 
be  consistently  with  the  promises  of  tho 
Scriptures.  Jesus  was  the  Prince  of  life 
(Acts  hi.  15),  and  had  life  in  himself  (John 
i.  1 :  v.  26),  and  had  power  to  lay  down 
his  life,  and  to  take  it  again  (John  x.  18); 
and  it  was  indispensable  that  he  should 
rise,  lie  came,  also,  that  through  death 
he  might  destroy  him  that  had  the  power 
of  death,  that  is,  the  devil  (Heb.  ii.  14); 
and  as  it  was  his  purpose  to  gain  this  vic- 
torv.  he  could  not  be  defeated  in  it  by 
being  confined  to  the  grave. 

2.")— 28.    For  David  speaheth,  &c.  This 
doctrine  that  the  Messiah  must  rise  from 


A.  D.  33.  J  CHAPTER  II. 


before  my  face;  for  he  is  on  my 
right  hand,  that  1  should  not  be 
moved  : 


the  dead,  Peter  proceeds  to  prove  by  a 
quotation  from  the  Old  Testament.  This 
passage  is  taken  from  Psalm  xvi.  8 — 11. 
It  is  made  from  the  Greek  version  of  the 
Septuagint,  with  only  one  slight  and  un- 
important change.  Nor  is  there  any  ma- 
tt rial  change,  as  will  be  seen,  from  the 
Hebrew.  In  what  sense  this  Psalm  can 
be  applied  to  Christ  will  be  seen  after  we 
have  examined  the  expressions  which 
Peter  alleges.  IT  I  foresaw  the  Lord.  This 
is  an  unhappy  translation.  To  foresee  the 
Lord  always  before  us  conveys  no  idea, 
though  it  mav  be  a  literal  translation  of 
the  passage.  The  word  means  to  foresee, 
and  then  to  see  before  ?*s,  that  is,  as  pre- 
sent with  us,  to  regard  as  being  near.  It 
thus  implies  to  put  confidence  in  one;  to 
rely  on  him,  or  expect  assistance  from 
him.  This  is  its  meaning  here.  The  lie- 
brew  is,  I  expected,  or  waited  for.  It  thus 
expresses  the  petition  of  one  who  is  help- 
less and  dependent,  who  waits  for  help 
from  God.  It  is  often  thus  used  in  the  Old 
Testament.  IT  Always  before  my  face. 
As  being  always  present  to  help  me,  and 
to  deliver  me  out  of  all  my  troubles. 
1!  He  is  on  my  right  hand.  To  be  at  hand 
is  to  be  near  to'  afford  help.  The  right 
hand  is  mentioned  because  that  was  the 
place  of  dignity  and  honour.  And  David 
did  not  design  simply  to  say  that  he  wras 
vcar  to  help  him,  but  that  he  had  the 
place  of  honour,  the  highest  place  in  his 
affections.  Ps.  cix.  31.  In  our  depend- 
ence on  God  we  should  exalt  him.  We 
should  not  merely  regard  him  as  our  help, 
but  should  at  the  same  time  give  him  the 
highest  place  in  our  affections.  IT  That  I 
should  not  be  moved.  That  is,  that  no 
great  evil  or  calamity  should  happen  to 
me,  that  I  may  stand  firm.  The  phrase 
denotes  to  sink  into  calamities,  or  to  fall 
into  the  power  of  enemies.  Ps.  lxii.  2.  6 ; 
xlvi.  6.  This  expresses  the  confidence  of 
one  who  is  in  danger  of  great  calamities 
and  who  puts  his  trust  in  the  help  of  God 
alone. 
2f>.  Therefore  Peter  ascribes  these 
•his "to  the  Messiah.  The  reason 
why  he  would  exult  or  rejoice  was,  that 
he  woind  be  preserved  amidst,  the  sor- 
rows that  were  coining  on  him,  and  could 
look  forward  to  the  triumph  that  awaited 
him.  Tims  Paul  says  (Ileb.  xii.  2),  that 
''Jesus..  ..for  the.  joy  that  vox  sit  before 
him,  endured  the  cross,  despising  the 
shame,"  (fee.     Ami  throughout  the  New 


43 


26  Therefore  did  my  heart  rejoice, 
and  my  tongue  was  glad  ;  moreover 
also  my  flesh  shall  rest  in  hope : 

Testament,  the  shame  and  sorrow  of  his 
sufferings  were  regarded  as  connected 
with  his  dory  and  his  triumph.  Luke 
xxiv.  2G.  Phil.  ii.  6— 9.  Eph.  i.  20,  21.  In 
this,  our  Saviour  has  left  us  an  example, 
that  we  should  walk  in  his  steps.  The 
prospect  of  future  glory  and  triumph 
should  sustain  us  amid  all  afflictions,  and 
make  us  ready,  like  him,  to  lie  down  amid 
even  the  corruptions  of  the  grave.  Ii  Did 
my  heart  rejoice.  In  the  Hebrew  this  is 
in  the  present  tense,  "  my  heart  rejoices." 
The  word  heart  here  expresses  the  person, 
and  is  the  same  as  saying  /  rejoice.  The 
Hebrews  used  the  different  members  to 
express  the  person.  And  thus  we  say, 
"  every  soid  perished  ;  the  vessel  had 
forty  hands ;  wise  heads  do  not  think  so; 
hearts  of  steel  will  not  flinch,"  &c.  Prof. 
Stuart  on  the  xvilh  Psalm.  The  meaning 
is,  because  God  is  near  me  in  time  of  ca- 
lamity, and  will  support  and  deliver  me 
I  will  not  be  agitated  or  fear,  but  will 
exult  in  the  prospect  of  the  future,  in 
view  of  the  "joy  that  is  set  before  me." 
^  My  tongue  was  glad.  Hebrew,  My 
glory,  or  my  honour  exults.  The  word 
is  used  to  denote  majesty,  splendour,  dig- 
nity, honour.  It  is  also  used  to  express 
the  heart  or  sour.,  either  because  that  is 
the  chief  source  of  man's  dignity,  or  be- 
cause the  word  is  also  expressive  of  the 
liver,  regarded  by  the  Hebrews  as  the 
seat  of  the  affections.  Gen.  xlix.  0,  "Unto 
their  assembly,  mine  honour"  i.  e.  my 
soul,  or  myself  "be  not  thou  united."  Ps. 
lvii.  8,  "Awake  up,  my  glory,"  &c.     Ps. 

cviii.  1,  "I  will  sing even  with  my 

glory."  This  word  the  Septuagint  trans- 
lated tongue.  The  Arabic  and  Latin  Vul- 
gate have  also  done  the  same.  Why  they 
thus  use  the  word  is  not  clear,  ft  may 
be  because  the  tongue,  or  the  gifl  of 
speech,  was  that  which  chiefly  contributes 
to  the  honour  of  man,  or  distinguishes  him 
from  the  brutal  creation.  The  word  glory 
is  used  expressly  for  tongue  in  Ps.  xxx. 
12;  "To  the  end  that  my  glory  mav  sing 
praise  to  thee,  and  not  be  silent."  V  More- 
over also.  Truly ;  in  addition  to  this. 
V  My  flesh.  My  body.  See  ver  31.  1  Cor. 
v.  5.  It  means  here  properly  the  body 
separate  from  the  soul  ;  the  dead  body. 
TT  Shall  rest.  Shall  rest  or  repose  m  the 
errave,  free  from  corruption,  ir  In  hope. 
In  confident  expectation  of  a  resurrection. 
The  Hebrew  word  rather  expresses  con- 
Jidence  than  hope     The  passage  mean 


THE  ACTS. 


JA.  D.  33 


07  Because  thou  Milt  not  leave 
my  soul  in  hell,  neither  wilt  thou 


|y  will  I  commit  to  the  grave, 
confident  expectation  of  the  fil- 
th a  firm  belief  that  it  will 
corruption,  but  will  be  raised  up.' 
j  the  feelings  of  the  dying 

(i;  the  assured  confidence  wmich 
that  his  repose  in  the  grave  would 
.   ;,;d  would  certainly  come  to 
death  of  Christians  is  also 
in  the  New  Testament  represented  as  a 
vii.  60.  1  Cor. 
.   aess.  iv.  13. 15.  2  Pet  in.  4); 
and   they  may  also,  after  the  example  of 
their  Lord,  commit  their  bodies  to  the 
dust,  in  hope.  They  shall  lie  in  the  grave 
i  ranee  of  a  happy  resurrec- 
tion ;  and  though,  their  bodies,  unlike  his, 
shall  moulder  to  their  native  dust,  yet  this 
ile  shall  put  on  incorruptibn,  and 
trial    shall    put   on  immortality, 
i  Cor.  xv.  53. 
27.   Thou  wilt  not  leave  my  soul.    The 
//,  with  us,  means  the  thinking, 
:nrlal  part  of  man,  and  is  applied 
to  it  whether  existing  in  connexion  with 
:  .-,  or  whether  separate  from  it. 
word  translated  soul,  here, 
•^•aj,  naphski,  however,  may  mean,  My 
spirit,  mv  mind,  my  life;  and  may  denote 
•thing  more  than  me,  or  myself. 
:  is,  properly,  breath;  then  lite,  or 

a  living  being;  then 
ul,   the   spirit   the   thinking  part, 
re  it  is  put  for  the  indivi- 
dual himself,  meaning  "  me,"  or  "myself," 
in  Ps.  ri.  1  ;  xxxv.  3.7.  Job 
ix.  21.    There   is  no  clear  instance   in 
which  it  is  applied  to  the  soul  in  its  sepa- 
ed  from  the  Ixnly.    In 
■  it  must  lie  explained  in  part  by 
t!K>  meaning  of  the  word  hell.    If  that 
.  then    this   word   probably 
thou  will  not  leave  me  in 
leaning    probably  is, 
'Thou  will  not  leave  me  in  Sheol,  'nei- 
ther,' &C.     The  word  leave  here  means, 
•Thou  wilt  not  resign  me  to,  or  wilt  not 
give  me  over  to  it,  to  be  held  under  its 
power.'     ///    I  ■>.      The    word 

lull  in  English,  now  commonly  denotes 
the  future   eternal    punish- 
ment of  the  wicked.    This  sense  it  has 
l  It  is  a  Saxon 

rived  from  haan,  to  cover ;  and 
Literally,  a  covered  or  deep  place 
be    dark   and    dismal 
abode  of  doparted  spirits;  and  then  the 
;  As  the  word   is  used 

now  by  us,  it  by  no  means  expre 


suffer  thine  Holy  One  to  see  cor- 
ruption. 

force  of  the  original ;  and  if  with  this 
idea  we  read  a  passage  like  the  one  be- 
fore us,  it  would  convey  an  erroneous 
meaning  altogether ;  although  formerly 
the  English  word  perhaps  expressed  no 
more  than  the  original.  The  Greek  word 
Hades  means  literally  a  place  devoid  of 
light;  a  dark,  obscure  abode;  and  in 
Greek  writers  was  applied  to  the  dark 
and  obscure  regions  where  disembodied 
spirits  were  supposed  to  dwell.  It  occurs 
but  eleven  times  in  the  New  Testament. 
In  this  place  it  is  the  translation  of  the 
Hebrew,  Sheol.  In  Rev.  xx.  13,  14,  it  is 
connected  with  death.  "  And  death  and 
hell  (Hades)  delivered  up  the  dead  which 
were  in  them."  "And  death  and  hell 
(Hades)  were  cast  into  the  lake  of  fire." 
See  also  Rev.  vi.  8.  i.  18,  "1  have  the 
keys  of  hell  and  of  death."  In  1  Cor.  xv. 
55,  it  means  the  grave.  "  O  grave  (Hades), 
where  is  thy  victory?"  In  Matt.  xi.  23,  it 
means  a  deep,  profound  place,  opposed  to 
an  exalted  one ;  a  condition  of  calamity 
and  degradation  opposed  to  former  great 
prosperity.  "Thou,  Capernaum,  which 
art  exalted  to  heaven,  shalt  be  thrust 
down  to  hell1'  (Hades).  In  Luke  xvi.  23, 
it  is  applied  to  the  place  where  the  rich 
man  was  after  death,  in  a  state  of  punish- 
ment. "In  hell  (Hades)  he  lifted  up  his 
eyes,  being  in  torments."  In  this  place  it 
is  connected  with  the  idea  of  suffering; 
and  undoubtedly  denotes  a  place  of  pu- 
nishment. The  Septuagint  has  used  this 
word  commonly  to  translate  the  word 
Sheol.  Once  it  is  used  as  a  translation  of 
the  phrase  "the  stones  of  the  pit"  (Isa. 
xiv.  19) ;  twice  to  express  silence,  particu- 
larly the  silence  of  the  grave  (Ps.  xciv. 
17; "ex v.  17);  once  to  express  the  Hebrew 
for  "the  shadow  of  death"  (Job  xxxviii. 
17) ;  and  sixty  times  to  translate  the  word 
Sheol.  It  is  remarkable  that  it  is  never 
used  in  the  Old  Testament  to  denote  the 
word  Ttcber,  "\2p,  which  properly  denotes 
a  grave  or  sepulchre.  The  idea  which 
was  conveyed  by  the  word  Sheol,  or 
Hades,  was  not  properly  a  grave  or  sepul- 
chre, but  that  dark,  unknown  state,  in- 
cluding the  grace,  which  constituted  the 
dominions  of  the  dead.  What  idea  the 
Hebrews  had  of  the  future  world,  it  is 
now  difficult  to  explain,  and  is  not  neces- 
sary in  the  case  before  us.  The  word 
originally  denoting  simply  the  state  of  the 
dead,  the  insatiable  demands  of  the  grave, 
came  at  last  to  be  extended  in  its  mean- 
ing, in  proportion  as  they  received  new 


A.D.  3S.] 


CHAPTER  IJ. 


15 


revelations  or  formed  new  opinions  about 
the  future  world.  Perhaps  the  following 
may  be  the  process  of  thought  by  which 
the  word  came  to  have  the  peculiar 
meanings  which  it  is  found  to  have  in  the 
Old  Testament  (1.)  The  word  death,  and 
the  grave  (keber),  would  express  the  abode 
of  a  deceased  bod. y  in  the  earth.  (2.)  Man 
has  a  soul,  a  thinking  principle;  and  the 
inquiry  must  arise,  what  will  be  its  state  ? 
Will  it  die  also?  The  Hebrews  never 
appear  to  have  believed  that.  Will  it  as- 
cend to  heaven  at  once  I  On  that  subject 
they  had  at  first  no  knowledge.  Will  it 
go  at  once  to  a  place  of  torment?  Of  that 
also  they  had  no  information  at  first.  Yet 
they  supposed  it  would  live;  and  the 
word  Sheol  expressed  just  this  state — the 
dark,  unknown  regions  of  the  dead;  the 
abode  of  spirits,  whether  good  or  bad ; 
the  residence  of  departed  men,  whether 
fixed  in  a  permanent  habitation,  or  whe- 
ther wandering  about.  As  they  were 
ignorant  of  the  size  and  spherical  struc- 
ture of  the  earth,  they  seem  to  have  sup- 
posed this  region  to  be  situated  in  the 
earth,  far  below  us ;  and  hence  it  is  put 
in  opposition  to  heaven.  Ps.  exxxix.  8, 
"  If  I  ascend  to  heaven,  thou  art  there  ; 
if  I  make  my  bed  in  hell  (Sheol),  thou  art 
there."  Amos  ix.  2.  The  most  com- 
mon meaning  of  the  word  is,  therefore,  to 
express  those  dark  regions,  the  lower  world, 
the  region  of  ghosts,  &c.  Instances  of 
this,  almost  without  number,  might  be 
given.  See  a  most  striking  and  sublime 
instance  of  this  in  Isa.  xiv.  9.  "  Hell  from 
beneath  is  moved  to  meet  thee,"  &c. ; 
where  the  assembled  dead  are  repre- 
sented as  being  agitated  in  all  their  vast 
regions  at  the  death  of  the  king  of  Baby- 
lon. (3.)  The  inquiry  could  not  but  arise, 
whether  all  these  beings  were  happy  ? 
This  point  revelation  decided ;  and  it 
was  decided  in  the  Old  Testament.  Yet 
this  word  would  better  express  the  state 
of  the  wicked  dead,  than  the  righteous. 
It  conveyed  the  idea  of  darkness,  gloom, 
wandering ;  the  idea  of  a  sad  and  unfixed 
abode,  unlike  heaven.  Hence  the  word 
sometimes  expresses  the  idea  of  a  place 
of  punishment.  Ps.  ix.  17,  "The  wicked 
shall  be  turned  into  hell,"  &c.  Prov.  xv. 
11;  xxiii.  14;  xxvii.  20.  Job  xxvi.  6. — 
While,  therefore,  the  word  does  not  mean 
properly  a  grave  or  a  sepulchre,  yet  it 
does  mean  often  the  state  of  the  dead, 
without  designating  whether  in  happi- 
ness or  wo,  but  implying  the  continued 
existence  of  the  soul.  In  this  sense  it  is 
often  used  in  the  Old  Testament,  where 
the  Hebrew  word  is  Shed,  and  the  Greek 
I  will  go  down 


into  the  grave,  unto  my  son,  mourning." 
I  will  go  down  to  the  dead,  to  d  \ 

my  son,  still  there  existing,  xlii.  38;  xliv. 
2'.),  "  He  shall  bring  down  my  gray  hairs 
with  sorrow  to  the  grave."  Num.  xvi.  30. 
33.  1  Kings  ii.  6.  9,  &c.  &c.  In  the  place 
before  us,  therefore,  the  meaning  is  sim- 
ply, thou  wilt  not  leave,  me  among  the 
dead.  This  conveys  all  the  idea.  It  does 
not  mean  literally  the  grave  or  the  sepul- 
chre ;  that  relates  only  to  the  body.  This 
expression  refers  to  the  deceased  Messiah 
Thou  wilt  not  leave  him  among  the  dead  ; 
thou  wilt  raise  him  up.  It  is  from  this 
passage,  perhaps,  aided  by  two  others 
(Rom.  x,  7,  and  1  Pet.  hi.  19),  that  the 
doctrine  originated,  that  Christ  "descend- 
ed," as  it  is  expressed  in  the  creed,  "into 
hell ;"  and  many  have  invented  strange 
opinions  about  his  going  among  lost  spi- 
rits. The  doctrine  of  the  Roman  Catholic 
church  has  been,  that  he  went  to  purga- 
tory, to  deliver  the  spirits  confined  there. 
But  if  the  interpretation  now  given  be 
correct,  then  it  will  follow,  (1.)  That  no- 
thing is  affirmed  here  about  the  destina- 
tion of  the  human  soul  of  Christ  after  his 
death.  That  he  went  to  the  region  of  the 
dead  is  implied,  but  nothing  further.  (2.) 
It  may  be  remarked  that  the  Scriptures 
affirm  nothing  about  the  state  of  his  soul 
in  that  time  which  intervened  between 
his  death  and  resurrection.  The  only  in- 
timation which  occurs  on  the  subject  is 
such  as  to  leave  us  to  suppose  that  he  was 
in  a  state  of  happiness.  To  the^  dying 
thief  Jesus  said,  "  This  day  shall  thou  be 
with  me  in  paradise."  Luke  xxiii.  43. 
When  Jesus  died  he  said,  "  It  is  finished;" 
and  he  doubtless  meant  by  that,  that  his 
sufferings  and  toils  for  man's  redemption 
were  at  an  end.  All  suppositions  of  cmy 
toils  or  pains  after  his  death  are  tables, 
and  without  the  slightest  warrant  in  the 
New  Testament.  IF  Thine  holy  One.  The 
word  in  the  Hebrew  which  is  translated 
here  holy  one,  properly  denotes  one  who 
is  tenderly  and  piously  devoted  to  ano- 
ther;  and  answers  to  the  expression  used 
in  the  New  Testament,  "  my  beloved  Son." 
ft  is  also  used  as  it  is  here  by  the  Septua- 
gint,  and  by  Peter,  to  denote  one  that  is 
holi/,  that  is  set  apart  to  God.  In  this  sense 
it  is  applied  to  Christ,  either  as  being  set 
apart  to  this  office,  or  as  so  pure  as  to 
make  it  proper  to  designate  him  by  way 
of  eminence  the  holy  One,  or  the  holy  One 
of  (rod.  It  is  several  times  used  as  tho 
well-known  designation  of  the  Messiah. 
Mark  i.  24,  "I  know  thee,  who  thou  ait, 
the  holy  One  of  God."  Luke  iv.  34.  Acts 
iii.  14,  "But  ye  denied  the  holy  One,  and 
the  just"  &c-  See  a'ao  Luke  i.  35,  "  That 


Thou  hast  made  known  to  me 

the  ways  of  life;  thou  shalt  make 

me  full  of  joy  with  thy  countenance. 

89  Men  and  brethren,  '  let  me 

i  or,  I  may. 


Till:  ACTS.  [A.  D.  33. 


holu  (king  that  is  born  of  thee  shall  be 
:  of  God."  IT  To  see  corrup- 
•  .rruption  is  to  experience 
it,  to  be  made  partakers  of  it.     TJie  He- 
ofteu  expressed  the  idea  of  experi- 
any  thing   by  the  use  of  words 
pertaining  to  the  senses;  as,  to  taste  of 
.  'orruption  here 
putrefaction  in  the  grave.    The 
word  which  is  used  in  the  Psalm,  nn^, 
shakath,  is  thus  used  in  Job  xvii.  14,  "I 
have  said  to  corruption,  thou  art  my  fa- 
.  e.     The  Greek  word  thus  used 
.   :!.  notes  tins.     Thus  it  is  used  in 
li.  34,  35,  36,  37.     This  meaning 
would  be  properly  suggested  by  the  He- 
brew word;  and   thus  the  ancient  ver- 
sions understood  it.   The  meaning  implied 
in  the  expression  is-,  that  he  of  whom  the 
Psalm  was  written  should  be  restored  to 
life  again;  and  this  meaning  Peter  pro- 
i  Bhow  that  the  words  must  have. 
28.  Tntm  hast  made  known,  &c.    The 
Hebrew  is,  "Thou  unit  make  known  to 
In  relation  to  the  Messiah,  it 
Thou   wilt   restore   me   to    life. 
ii/  of  H/c    This  properly  means 
the  path  to  life;  as  we  say,  the  road  to 
preferment  or  honour;  the^o^j  to  happi- 
e  highway  to  rum,  &c.   See  Prov. 
_'T.     It   n. cans,  thou  wilt  make 
to  me  life  itself,  i.  e.  thou  wilt 
restore  me  to  lili-.     The  expressions  in 
We  of  this  interpreta- 
tion withoul  doing  any  violence  to  the 
eding  verses  refer  to 
the  death  ami  burial  of  the  Messiah,  then 
iral  and  proper  meaning  of  this  is, 
that  he  would  he  restored  to  hfo  again. 
1  Thou  hast  made  me  full  of  joy.    This 
-  the  feelings  of  the  Messiah  in 
view  of  the  favour  that  would  thus  be 
showed  him;  the  resurrection  from  the 
dead,  and  the  elevation  to  the  right  hand 
1. 1  ( Sod.     It  was  this  which  is  re,  i 

lining  him— the  prospect  of  the 
joy  that  was  before  him,  in  heaven.  lie!), 
i  '  I'.ph.  i.  '20—22.  IT  With  thy  coun- 
tenance. Literally,  "with  thv  face,"  thai 
is,  in  thv  presence.     The  word 

i..'  an  iii.  Bame  thing; 

and    denote  favour,  or  the   honour  and 

hnppine  :  by  being  admitted  to 

"T  ( }od.    The  prospect  of 

the    honour   thai    Would    lie    ltcstoued    on 

that  which  I  Ul  tamed 


freely  speak  unto  you  of  the  patri- 
arch David,  that  he  is  both  dead 
and  buried,  and  his  sepulchre  is 
with  us  unto  this  day. 


him.  And  this  proves  that  the  person 
contemplated  in  the  Psalm  expected  to  be 
raised  from  the  dead,  and  exalted  to  the 
presence  of 'God.  That  expectation  is  new 
fulfilled ;  and  the  Messiah  is  now  idled 
with  joy  in  his  exaltation  to  the  throne  of 
the  universe.  He  has  "ascended  to  his 
Father  and  our  Father;"  he  is  "seated 
at  the  right  hand  of  God ;"  he  has  entered 
on  that  "joy  which  was  set  before  him;" 
he  is  "crowned  with  glory  and  honour;" 
and  "all  things  are  put  under  his  feet" 
In  view  of  this,  we  may  remark,  (1.)  That 
the  Messiah  had"  full  and  confident  ex- 
pectation that  he  would  rise  from  the 
dead.  This  the  Lord  Jesus  always 
evinced,  and  often  declared  it  to  bis  dis- 
ciples.  (2.)  If  the  Saviour  rejoiced  in 
view  of  the  glories  before  him,  we  should 
also.  We  should  anticipate  with  joy  an 
everlasting  dwelling  in  the  presence  of 
God,  and  the  high  honour  of  sitting  "  with 
him  on  his  throne,  as  he  overcame,  and  is 
set  down  with  the  Father  on  his  throne." 
(3.)  The  prospect  of  this  should  sustain 
us,  as  it  did  him,  in  the  midst  of  persecu- 
tion, calamity,  and  trials.  They  will  soon 
be  ended  ;  and  if  we  are  his  friends,  we 
shall  "overcome,"  as  he  did,  and  be  ad- 
mitted to  "  the  fulness  of  joy"  above,  and 
to  the  "right  hand"  of  God,  "where  are 
pleasures  lbr  evermore." 

29.  Men  and  brethren.  This  passage  of 
the  Psalms  Peter  now  proves  could  not 
relate  to  David,  but  must  have  reference 
to  the  Messiah.  He  begins  his  argument 
in  a  respectful  manner,  addressing  them 
as  bis  brethren,  though  they  had  just 
charged  him  and  the  others  with  intoxi- 
cation. Christians  should  use  the  usual 
respectful  forms  of  salutation,  whatever 
contempt  and  reproaches  they  may  meet 
with  from  opposers.  IT  Let  me  freely  sj)eak. 
That  is,  '  It  is  lawful  or  proper  to  speak 
with  boldness,  or  openly,  respecting  Da- 
vid.' Though  he  was  eminently  a  pious 
man;  though  venerated  by  us'all  as  a 
king  ;  yet  it  is  proper  to  say  of  him,  that 
he  is  dead,  and  has  returned  to  corrup- 
tion. This  was  a  delicate  way  of  express* 
ing  high  respect  for  the  monarch  whom 
they  all  honoured;  and  yet  evincing  bold- 
ness in  examining  a  passage  of  Scripture 
which  probably  many  supposed  to  have 
reference  solely  to  him.  ff  Of  the  patri 
arch  David   The  word  jtatria'rch  properly 


A.  I).  33. J  CHAPTER  II. 

30  Therefore  beinp;  a  a  prophet, 
and  knowing  that  God  had  sworn  b 
with  an  oath  c  to  him,  that  of  the 

o2Sa.23.2.        b  2,Sa.7.12,13.  rs.132.11.        c  He.6.17. 


means  tlio  head  or  ruler  of  a  family  ;  and 
then  the  founder  of  a  family,  or  an  illus- 
trious ancestor.  It  was  commonly  applied 
to  Abraham,  Isaac,  and  Jacob,  &C.  by  way 
of  eminence;  the  illustrious  founders  of  the 
Jewish  nation.  Heb.  vii.  4.  Acts  vii.  8,  9. 
It  was  also  applied  to  the  heads  of  the 
families,  or  the  chief  men  of  the  tribes  of 
Israel.  1  Chron.  xxiv.  31.  2  Chron.  xix.  8, 
<&c.  It  was  thus  a  title  of  honour,  denot- 
ing high  respect.  Applied  to  David,  it 
means  that  he  was  the  illustrious  head  or 
founder  of  the  royal  family,  and  implies 
Peter's  intention  not  to  say  any  thing  dis- 
respectful of  such  a  king;  at  the  same 
tune  that  he  freely  canvassed  a  passage 
of  Scripture  which  had  been  supposed  to 
refer  to  him.  11  Dead  and  buried.  The 
record  of  that  fact  they  had  in  the  Old 
Testament.  There  had  been  no  pretence 
that  lie  had  risen,  and  therefore  the  Psalm 
could  not  apply  to  him.  H  His  sepulchre 
is  with  us.  Is  in  the  city  of  Jerusalem. 
Sepulchres  were  commonly  situated  with- 
out the  walls  of  cities  and  the  limits  of 
villages.  The  custom  of  burying  in  towns 
was  not  commonly  practised.  This  was 
true  of  other  ancient  nations  as  well  as 
the  Hebrews,  and  is  still  in  eastern  coun- 
tries, except  in  the  case  of  kings  and 
very  distinguished  men,  whose  ashes  are 
permitted  to  repose  within  the  walls  of  a 
city.  1  Sam.  xxviii.  3,  "  Samuel  was  dead 
....  and  Israel ....  buried  him  in  Ramah, 
in  bis  own  city."  2  Kings  xxi.  18,  "Ma- 
nasseh ....  was  buried  in  the  garden  of 
his  own  house.''  2  Chron.  xvi.  14,  "  Asa 
was  buried  in  the  city  of  David."  2  Kings 
xiv.  20.  The  sepulchres  of  the  Hebrew 
kings  were  on  mount  Zion.  2  Chron.  xxi. 
20;  xxiv.  25;  xxviii.  27 ;  xxxii.  33;  xxiv. 
If).  2  Kings  xiv.  20.  David  was  buried 
in  the  city  of  David  (1  Kings  ii.  10),  with 
his  fathers,  i.  e.  on  mount  Zion,  where  he 
built  a  city  called  after  his  name.  2  Sam. 
v.  7.  Of  what  form  the  tombs  of  the  kings 
were  made  is  not  certainlv  known.  It  is 
almost  certain,  however,  that  they  would 
bo  constructed  in  a  magnificent  manner. 
The  tombs  were  commonly  excavations 
from  rocks,  or  natural  caves  ;  and  sepul- 
chres cut  out  of  the  solid  rock,  of  vast  ex- 
tent, are  known  to  have  existed.  The 
following  account  of  the  tomb  railed  "the 
Repulchre  of  the  kings,"  is  abridged  from 
Mauudrell.  "The  approach  is  through 
an  entrauco  cut  out  of  a  solid  rock,  which 


17 


fruit  of  his  loins,  according  in  the 
flesh,  lie  would  raise  up  Christ  to 
sit  on  his  throne ; 


admits  you  into  an  open  court  about  forty 
paces  square,  cut  down  into  tho  rock.  On 
the  south  aide  is  a  portico  nine  paces  long 
and  four  broad,  hewn  li  tewise  out  of  tho 
solid  rock.  At  the  end  if  the  portico  in 
the  descent  to  the  sepu  chres.  The  do 
scent  is  into  a  room  about  seven  or  eight 
yards  square,  cut  out  of  he  natural  rock. 
From  this  room  there  a  e  passages  into 
six  more,  all  of  the  same  fabric  with  tho 
first.  In  every  one  of  thes  ?  rooms,  except 
the  first,  were  coffins  plac3d  in  niches  in 
the  sides  of  the  chamber  '  &c.  (Maun- 
drell's  Travels,  p.  7G.)  L  the  tombs  of 
the  kings  were  of  this  foVn,  it  is  clear 
that  they  were  works  of  gn,at  labour  and 
expense.  Probably  also  there  were,  as 
there  are  now,  costly  and  splendid  monu- 
ments erected  to  the  menory  of  tho 
mighty  dead.  IT  Unto  this  day.  That  the 
sepulchre  of  David  was  well  known  and 
honoured,  is  clear  from  Josephus.   Anliq- 

b.  vii.  c.  xv.  §  3.  "  He  (David)  was  buried 
by  his  son  Solomon  in  Jerusalem  with 
great  magnificence,  and  with  all  the  other 
funeral  pomps  with  which  kings  used 
to  be  buried.  Moreover,  he  had  im- 
mense wealth  buried  with  him:  for  a 
thousand  and  three  hundred  years  after- 
wards, Hyrcanus  the  high-priest,  when  ha 
was  besieged  by  Antiochus,  and  was  de- 
sirous of  giving  him  money  to  raise  tho 
siege,  opened  one  room  of  David's  sepul- 
chre, and  took  out  three  thousand  talents. 
Herod,  many  years  afterward,  opened  an- 
other room,  and  took  away  a  great  deal 
of  money,"  &c.     See  also  Antiq.  b.  xiii. 

c.  viii.  §  4.  The  tomb  of  a  monarch  like 
David  would  be  well  known  and  had  in 
reverence.  Peter  might,  then,  confidently 
appeal  to  their  own  belief  and  knowledge! 
that  David  had  not  been  raised  from  tho 
dead.  No  Jew  believed,  or  supposed  it. 
All,  by  their  care  of  his  sepulchre,  and 
by  the  honour  witli  which  they  regarded 
his  grave,  believed  that  he  had  returned 
to  corruption.  The  Psalm,  thcrefbro, 
could  not  apply  to  him. 

30.  Therefore.  As  David  was  dead 
and  buried,  it  was  clear  that  he  could 
not  have  referred  to  himself  in  this  re- 
markable declaration.  It  followed  that 
lie  musl  have  had  reference  to  some 
other  one.  T  Being  a  prophet.  One  who 
foretold  future  events,  'licit  David  was 
inspired,  is  clear.   '2  Sam.  wiii.  2.     Many 

of  the  prophecies  relating  to  tho  Meman 


48 


THE  ACTS. 


[A.  D  33. 


'  alms  of  David.    Ps. 

>ui.  l.  Coinp.  Matt. xxvii. 46.  Luke  xxiv. 

imp.  Matt  xxvii.  35.— 

21.  Coir.]).  Matt  xxvii.  34.48— 
\>>.  Im\    85     Corap.   Acts  i.  20.     IT  And 

.  Knowing  by  what  God  had 
ecting  his  posterity. 
I  Had  sworn  with  an  oath.  The  places 
which  speak  of  God  as  having  sworn  to 
l)n\i«l  are  found  in  Ps.  Iwxix.  3,  4.  "I 
have  made  a  covenant  with  my  chosen, 
I  have  sworn  unto  David  my  servant, 
Wish,"  &c.  And  Ps. 
exxxii.  II,  "The  Lord  hath  sworn  in  truth 

vid,  ho  will  not  turn  from  it,  Of 
the  fruit  of  thy  body  will  I  set  upon  my 
throne."  Ps.  lx'xxix.  35,  36.  The  promise 
to  which  reference  is  made  in  all  these 
places  is  in  2  Sam.  vii.  11 — 16.  IT  Of  the 
'   his  loins.    Of  his  descendants. 

;m.  vii.  12.  Gen.  xxxv.  11;  xlvi. 
26.  1  Kings  viii.  19,  &c.  U"  According  to 
the  flesh.  That  is,  so  far  as  the  human 
nature  of  the  Messiah  was  concerned,  he 
would  be  descended  from  David.  Ex- 
pressions like  these  are  very  remarkable. 
If  the  Messiah  was-  only  a  man,  they 
would  be  unmeaning.  They  are  never 
used  in  relation  to  a  mere  man;  and  they 
imply  that  the  speaker  or  writer  supposed 
that  there  pertained  to  the  Messiah  a  na- 
ture which  was  not  according  to  the 
flesh.  See  Rom.  i.  3,  4  IT  He  would  raise 
up  Christ.  That  is,  the  Messiah.  To  raise 
up  seed,  or  descendants,  is  to  give  them 
to  him.  The  promises  made  to  David  in 
all  these  places  had  immediate  reference 
to  Solomon,  and  to  his  descendants.  But 
it  is  clear  that  the  New  Testament  wri- 
ters understood  them  as  referring  to  the 
Messiah.  And  it  is  no  less  clear  that  the 
Jews  understood  that  the  Messiah  was  to 
be  descended  from  David.  Matt.  xii.  23; 
xxi.  9;  xxii.  42.  4o.  Mark  xi.  10.  John  vii. 
42,  &C.  Fn  what  way  these  promises  that 
were  made  to  David  were  understood  as 
applying  to  the  Messiah,  it  may  not  be 

determine.  The  fact,  however, 
is  clear.  The  following  remarks  may 
throw  some  light  on  the  subject  The 
kingdom  which  was  promised  to  David 
was  to  have  no  end  ;  it  was  to  be  esta- 
blished for  ever.  Yet  his  descendants 
died,  and  all  other  kingdoms  changed. 
The  promise  likewise  stood  by  itself}  il 
w  is  not  made  to  any  oilier  of  the  Jewish 
kings;  nor  were  similar  declarations  made 
of  surrounding  kingdoms  and  nations.  It 
came,  therefore,  gradually  to  be  applied 
to  that  future  King  and  kingdom  which 
was  the  hope  of  the  nation ,  and  their 
eyes  wore  anxiously  fixed  on  the  long- 
expected  Messiah.    At  the  time  that  ho 


came,  it  had  become  the  settled  doctrine 
of  the  Jews  that  he  was  to  descend  from 
David,  and  that  his  kingdom  was  to  be 
perpetual.  On  this  belief  of  the  prophecy 
the  apostles  argued  ;  and  the  opinions  of 
the  Jews  furnished  a  strong  point  by 
which  they  could  convince  them  that 
Jesus  was  the  Messiah.  Peter  affirms 
thai  David  was  aware  of  this,  and  that  ho 
so  understood  the  promise  as  referring  not 
only  to  Solomon,  but  in  a  far  more  im- 
portant sense  to  the  Messiah.  Happily, 
we  have  a  commentary  of  David  himself 
also,  as  expressing  his  own  views  of  that 
promise.  That  comment  is  found  particu- 
larly in  the  iid,  xxiid,  lxixth,  and  xvith 
Psalms.  In  these  Psalms  there  can  be  no 
doubt  that  David  looked  forward  to  the 
coming  of  the  Messiah ;  and  there  can 
be  as  little  that  he  regarded  the  promise 
made  to  him  as  extending  to  his  coming 
and  his  reign. 

It  may  be  remarked,  that  there  ara 
some  important  variations  in  the  manu- 
scripts  in  regard  to  this  verse.  The  ex- 
pression "according  to  the  flesh"  is  omit- 
ted in  many  MSS.  and  is  now  left  out  by 
Griesbach  in  his  New  Testament.  It  is 
omitted  also  by  the  ancient  Syriac  and 
Ethiopic  versions,  and  by  the  Latin  Vul- 
gate. IT  To  sit  on  his  throne.  To  be  his 
successor  in  his  kingdom.  Saul  was  the 
first  of  the  kings  of  Israel.  The  kingdom 
was  taken  away  from  him  and  his  poste- 
rity, and  conferred  on  David  and  his  de- 
scendants. It  was  determined  that  it 
should  be  continued  in  the  family  of  Da- 
vid, and  no  more  go  out  of  his  family,  as 
it  had  from  the  family  of  Saul.  The  pe- 
culiar characteristic  of  David  as  king,  or 
that  which  distinguished  him  from  the 
other  kings  of  the  earth,  was,  that  he 
reigned  over  the  people  of  God.  Israel 
was  his  chosen  people ;  and  the  kingdom 
was  over  that  nation.  Hence  he  that 
should  reign  over  the  people  of  God, 
•hough  in  a  manner  somew  hat  different 
from  David,  would  be  regarded  as  occu 
pying  his  throne,  and  as  being  his  succea 
sor.  The  form  of  the  administration  might 
be  varied,  but  it  would  still  retain  its 
prime  characteristic,  as  being  a  reign 
over  the  people  of  God.  In  this  sense  the 
Messiah  sits  on  the  throne  of  David.  He 
is  his  descendant  and  successor.  He  has 
an  empire  over  all  the  friends  of  the  Most 
High.  And  as  that  kingdom  is  destined 
to  fill  the  earth,  and  to  be  eternal  in  the 
heavens,  so  it  may  be  said  that  it  is  a 
kingdom  which  shall  have  no  end.  It  if? 
spiritual,  but  not  the  less  real;  defended 
not  with  carnal  weapons,  but  not  the  less 
really  defended  ;   advanced  not    by  the 


A.  D.  33.] 


CHAPTER  II. 


i> 


31  He,  seeing  this  before, a  spake 
of  the  resurrection  of  Christ,  that 
his  soul  was  not  left  in  hell,  neither 
his  flesh  did  see  corruption. 

32  This  b  Jesus  hath  God  raised 
up,  whereof  c  we  all  are  witnesses. 

«  IPS,  1.11,13.         b  ver.24.         c  Lu.24.4S. 


sword  and  the  din  of  arms,  but  not  the 
less  really  advanced  against  principalities 
ami  powers,  ami  spiritual  wickedness  in 
high  places ;  not  under  a  visible  head  and 
earthly  monarch,  but  not  less  really  under 
the  Captain  of  salvation,  and  the  King 
of  kings. 

31.  He,  seeing  this  before,  &c.  By  the 
spirit  of  prophecy.  From  this  it  appears 
that  David  had  distinct  views  of  the  great 
doctrines  pertaining  to  the  Messiah. 
f  Spake,  &c.  See  Ps.  xvi.  H  Thai  his 
doitl,  eVc.     See  Note  on  ver.  27. 

32.  This  Jesus.  Peter,  having  shown 
that  it  was  predicted  that  the  Messiah 
would  rise,  now  affirms  that  it  was  done 
in  the  case  of  Jesus.  If  it  was  a  matter 
of  prophecy,  all  objection  to  the  truth  o[ 
the  doctrine  was  taken  away,  and  the 
oidy  question  was,  whether  there  was 
evidence  that  this  had  been  done.  The 
proof  of  this  Peter  now  alleges,  and  offers 
his  own  testimony,  and  that  of  his  bre- 
thren, to  the  truth,  of  this  great  and  glori- 
ous fact.  VWe  aU  are  witnesses.  It  seems 
probable  that  Peter  refers  here  to  the 
whole  one  hundred  and  twenty  who  were 
present,  anil  who  were  ready  to  attest  it 
in  any  manner.  The  matter  which  was 
to  be  proved  was,  that  Jesus  was  seen 
alive  after  tic  had  been  put  to  death. 
The  apostles  were  appointed  to  bear  wit- 
ness of  this.  And  wc  are  told  by  Paul 
(1  Cor.  xv.  6),  that  he  was  seen  by  more 
than  five  hundred  brethren,  i.  e.  Chris- 
tians, at  one  time.  The  hundred  and 
twenty  assembled  on  this  occasion  were 
doubtless  part  of  the  number,  and  were 
ready  to  attest  this.  This  was  the  proof 
that  Peter  alleged;  and  the  strength  of 
this  proof  was,  and  should  have  been, 
perfectly  irresistible.  (1.)  They  had  seen 
him  themselves.  They  did  nol  conjecture 
it,  or  reason  about  it;  but  they  had  the 
evidence  on  which  men  act  every  day, 
and  which  must  be  regarded  as  satisfac- 
tory— the  evidence  of  their  own  senses. 
(2.)  The  number  was  such  they  could  not 
be  imposed  on.  If  one  hundred  and 
twenty  per  -mis  could  nol  prove  a  plain 
matter  of  fact,  nothing  could  be  esta- 
blished by  testimony  ;  there  could  be  no 
way  of  arriving  at  any  facts.     '3.)  The 


33  Therefore, J  being  by  the  rifdit 
hand  of  God  exalted,  and  having* 
received  of  the  Father  the  promise 
of  the  Holy  Ghost,  he  hath  shed 
forth  this  /  which  ye  now  see  and 
hear. 

eJno.16.7,13.  c.1.4. 


rf  c.5.31.  Th.2.9 
Ep.4.8. 


/c.10.15. 


thing  to  be  established  was  a  plain  mat- 
ter. It  was  not  that  they  saw  him  rite. 
That  they  never  pretended.  Impostors 
would  have  done  thus.  But  it  was  that 
they  saw  him,  talked,  walked,  ate,  drank 
with  him,  being  alive  after  he  had  been 
crucified.  The  fa'-*  of  his  death  was 
matter  of  Jewish  record ;  and  no  one 
called  it  in  question.  The  only  fact  for 
Christianity  to  make  out  was  that  he  was 
seen  alive  afterwards;  and  this  was  at- 
tested by  many  witnesses.  (4.)  They  had 
no  interest  in  deceiving  the  world  in  this 
thing.  There  was  no  prospect  of  plea- 
sure, wealth,  or  honour  in  doing  it.  (5.) 
They  offered  themselves  now  as  ready  to 
endure  any  sufferings,  or  to  die,  in  attesta- 
tion of  the  truth  of  this  event. 

33.  Therefore,  being  by  the  right  hand.. 
The  right  hand,  among  the  Hebrews  was 
often  used  to  denote  power ;  and  the  ex- 
pression here  means,  not  that  he  was  ex- 
alted to  the  right  hand  of  God,  but  by  his 
power.  lie  was  raised  from  the  de-.ul  by 
his  power,  and  borne  to  heaven,  triumph- 
ant over  all  his  enemies.  The  use  of  the 
word  right  hand  to  denote  power  is  com- 
mon in  the  Scriptures.  Job  xi.  1 1,  "  Thine 
own  right  hand  can  save  thee."  Ps.  xvii. 
7,  "Thou  savest  by  thy  right  hand  them 
that  trust  in  thee."  Ps.xviii.3r>;  XX.  6; 
xxi.  8;  xliv.  3;  lx.  5,  &C.  11  Escalted.  Con- 
stituted King  and.  Messiah  in  heaven. 
Raised  up  from  his  condition  of  humilia- 
tion to  the  glory  which  he  had  with  the 
Father  before  the  world  was.  John  xvil. 
5.  And  having  received,  Ac.  The  Holy 
Ghost  was  promised  to  the  disciples  be- 
fore his  death.  John  xiv.  26;  xv.  26;  xxi. 
13 — 15.  It  was  expressly  declared,  (1.) 
That  the  Holy  Ghost  would  not  be  given 
except  the  Lord  Jesus  should  return  to 
Heaven  (John  xvi.  7),  and  (2.)  Thai  this 
gifl  was  in  the  power  of  the  Father,  and 
that  he  would  send  him.  John  xiv.  26; 
xv.  26.  This  promise  was  now  fulfilled, 
and  those  who  witnessed  the  extraordi 
nary  scene  before  them  could  not  douht 
that  it  was  the  effeel  of  divine 
II  Hath  shed  forth  this,  &c.  This  power, 
of  speaking  different  I 
daring  the  truth  of  the  gospel.  I 
way  Peter  accounts  for  the  remarkable 


50 


THE  ACTS. 


34  For  David  is  not  ascended 
into  the  heavens  :  but  lie  saith  him- 
self, The  Lord* said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 


a  rs.110.1.  Matt. 


events  before  them.  It  could  not  be  pro- 
duced  by  new  wine,  ver.  15.  It  was  ex- 
foretold,  ver.  10 — 21.  It  was  pre- 
dicted that  Jesus  would  rise,  ver.  22—31. 
The  apostles  were  witnesses  that  he  had 
risen,  and  thai  he  had  promised  that  the 
Holy  Spirit  should  descend;  and  the  ful- 
filment of  this  promise  was  a  rational  way 
of  accounting  for  the  scene  belbre  them, 
ii  was  unanswerable;  and  the  effect  on 
those  who  witnessed  it  was  such  as  might 
■  cted. 
34,  35.  For  David  is  not  ascended  into 
t'-it  heavens.  That  is,  David  has  not 
risen  from  the  dead,  and  ascended  to 
heaven.  This  further  shows  that  Ps.  xvi. 
could  not  refer  to  David,  but  must  refer 
to  the  Messiah.  Great  as  they  esteemed 
David,  and  much  as  they  were  accus- 
tomed to  apply  these  expressions  of,  the 
Scripture  to  him,  yet  they  could  not  be 
applicable  to  him.  They  must  refer  to 
tome  other  being;  and  especially  that 
passage  which  Peter  now  proceeds  to 
quote.  It  was  of  great  importance  to 
show  that  these  expressions  could  not  ap- 
ply to  David,  and  also  that  David  bore  tes- 
timony to  the  exalted  character  and  dig- 
nity of  the  Messiah.  Hence  Peter  here 
David  himself  as  affirming  that 
the  Messiah  was  to  be  exalted  to  a  dig- 
nity fir  above  his  own.  This  does  not 
affirm  that  David  was  not  saved,  or  that 
iiis  spirit  hail  not  ascended  to  heaven,  but 
that  I;''  had  not  been  exalted  in  the  hea- 
vens  in  the  sense  in  which  Peter  was 
r  of  the  Messiah.  IT  But  he  saith 
himself.  Ps.  ex.  1.  TT  The  Loud.  The 
small  capitals  used  in  translating  the 
word  Lord  in  the  Bible,  denote  that  the 
original  word  is  Jehovah.  The  Hebrews 
regarded  this  as  the  peculiar  name  of  God, 
a  name  incommunicable  to  any  other 
being.  It  is  not  applied  to  any  being  but 
God  in  the  Scriptures.  The  Jews  had 
such  a  reverence  for  it  that  they  never 
pronounced  it;  but  when  it  occurred  in 
iptures  they  pronounced  another 
name,  Adoni.  Here  it  means,  Jehovah 
H  My  Lord.  This  is  a  differ- 
ent word  in  the  Hebrew:  it  is  Adoni. 
»JTK.  It  properly  is  applied  by  a  servant 
to  his  master,  or  a  subject  to  his  sovereign, 
I  as  a  title  of  reaped  by  an  inte- 
rior to  a  BUperior.  It  means  here,  '  Jeho- 
\uh  said  to  him  whom  I,  David,  acknow- 


[A.  D.  33, 

make   thy  foes   thy 


35  Until   I 
footstool. 

3d  Therefore  let  all  the  house* 
of  Israel  know  assuredly,  that c  God 


ledge  to  be  my  superior  and  sovereign. 
Thus,  though  he  regarded  him  as  his  de- 
scendant according  to  the  flesh,  yet  ha 
regarded  him  also  as  his  superior  and 
Lord.  By  reference  to  this  passage  our 
Saviour  confounded  the  Pharisees.  Matt, 
xxii.  4:2 — 46.  That  the  passage  in  this 
Psalm  refers  to  the  Messiah  is  clear.  Our 
Saviour,  in  Matt.  xxii.  42,  expressly  ap- 
plied it  thus,  and  in  such  a  manner  as  to 
show  that  this  was  the  well-understood 
doctrine  of  the  Jews.  See  Notes  on  Matt, 
xxii.  42,  &c. 

30.  Therefore,  let  all,  &c.  '  Convinced 
by  the  prophecies ;  by  our  testimony,  and 
by  the  remarkable  scene  exhibited  on  the 
day  of  Pentecost ;  let  all  be  convinced 
that  the  true  Messiah  has  come,  and  has 
been  exalted  to  heaven.'  7r  House  of  Is- 
rael.  The  word  house  often  means  fumily, 
let  all  the  family  of  Israel,  i.  e.  all  the  na- 
tion of  the  Jews,  know  this.  IT  Know  as- 
suredly. Be  assured,  or  know  without 
any  hesitation,  or  possibility  of  mistake. 
This  is  the  sum  of  his  argument,  or  his 
discourse.  He  had  established  the  points 
which  he  purposed  to  prove  ;  and  he  now 
applies  it  to  his  hearers.  1T  God  hath  made, 
God  hath  appointed,  or  constituted.  See 
ch.  v.  31.  IT  That  same  Jesus.  The  very 
person  who  had  suffered.  He  was  raised 
with  the  same  body,  and  had  the  same 
soul;  was  the  same  being,  as  distinguished 
from  all  others.  So  Christians,  in  the  re- 
surrection, will  be  the  same  beings  that 
they  were  before  they  died.  IT  Whom  ye 
crucified.  See  ver.  23.  There  was  no- 
thing better  fitted  to  show  them  the  guilt 
of  having  done  this,  than  the  argument 
which  Peter  used.  He  showed  them  that 
God  had  sent  him;  that  he  was  the  Mes- 
siah;  that  God  had  showed  his  love  for 
him,  in  raising  him  from  the  dead  The 
Son  of  God,  and  the  hope  of  their  nation, 
they  had  put  to  death.  He  was  not  an 
impostor;  nor  a  man  sowing  sedition,; 
nor  a  blasphemer;  but  the  Messiah  of 
God;  and  they  had  imbrued  their  hands 
in  his  blood. — There  is  nothing  better  fit- 
ted to  make  sinners  fear  and  tremble, 
than  to  show  them  that  in  rejecting 
Christ,  they  have  rejected  God;  in  refus- 
ing to  serve  him,  ihey  have  refused  to 
serve  God.  The  crime  of  sinnen*  has  a 
double  malignity,  as  committed  against  a 
kind  and  lovely  Saviour,  and  against  the 


A.  D.  33.]  CHAPTER  II. 

hath  made  that  same1  Jesus,  whom 
ye  have  crucified,  both  Lord  ■  and 


51 


Christ.* 

37  Now  when  they  heard 

n  Jno.3.35.        b  P».2.2,6-S. 


this. 


God  who  loved  him,  and  appointed  him 
to  save  men.  Comp.  ch.  iii.  11, 15.  IT  Both 
Lord.  The  word  lord  properly  denotes 
proprietor,  master,  or  sovereign.  Here  it 
means  clearly  that  God  had  exalted  him 
to  be  the  kingso  long  expected  ;  and  that 
he  had  given  him  dominion  in  the  hea- 
v»ns ;  or  as  we  should  say,  ruler  of  all 
things.  The  extent  of  this  dominion  may 
be  seen  in  John  xvii.  2.  Eph.  i.  21,  &c. 
In  the  exorcise  of  this  office,  he  now  rules 
in  heaven  and  on  earth  ;  and  will  yet 
come  to  judge  the  world.  This  truth  was 
particularly"  titled  to  excite  their  fear. 
They  had  murdered  their  Sovereign,  now 
shown  to  be  raised  from  the  dead,  and  in- 
trusted with  infinite  power.  They  had 
reason,  therefore,  to  fear  that  he  would 
come  forth  in  vengeance,  and  punish 
them  for  their  crimes.  Sinners,  in  oppos- 
ing the  Saviour,  are  at  war  with  their 
living  and  mighty  Sovereign  and  Lord. 
He  has  all  power ;  and  it  is  not  safe  to 
contend  against  the  Judge  of  the  living 
and  the  dead.  IT  And  Christ  Messiah. 
They  had  thus  crucified  the  hope  of  their 
nation;  imbrued  their  hands  in  the  blood 
of  him  to  whom  the  prophets  had  looked; 
and  put  to  death  that  Holy  One,  the  pros- 
pect of  whose  coming  had  sustained  the 
most  holy  men  of  the  world  in  affliction, 
and  cheered  them  when  they  looked  on 
to  future  years.  That  hope  of  their  fa- 
thers had  "come,  and  they  had  put  him  to 
death  ;  and  it  is  no  wonder  that  the  con- 
sciousness of  this,  that  a  sense  of  guilt, 
and  shame,  and  confusion,  should  over- 
whelm their  minds,  and  lead  them  to  ask 
in  deep  distress  what  they  should  do? 

37.  Now  when  they  heard  this.  When 
they  heard  this  declaration  of  Peter,  and 
this  proof  that  Jesus  was  the  Messiah. 
There  was  no  fanaticism  in  his  discourse; 
it  was  cool,  close,  pungent  reasoning, 
lie  proved  to  them  the  truth  of  what  lie 
was  saving,  and  thus  prepared  the  way 
for  this  effect.  If  They  were  pricked  in 
their  heart  The  word  translated  were 
■'.  *.*Twyyraw,  is  not  used  else- 
where in  the  New  Testament.  It  pro- 
perly denotes  to  pierce  or  penetrate  with  a 
needle,  lance:,  or  sharp  instrument  ;  and 
then  to  pierce  with  grief,  or  acute  pain  of 
any  kind.  It  answers  precisely  to  our 
word  compunction.  It  implies  also  the 
idea  of  sudden  as  well  as  acute  grief     In 


they  were  pricked  c  in  their  heart, 
and  said  unto  Peter  and  to  the  rest 
of  the  apostles,  Men  and  brethren, 
what  d  shall  we  do? 

c  Eze.7.16.  Z-c.12.10.        d  c.0.G;lG.30. 

this  case  it  means  that  they  were  sud- 
denly  and  deeply  affected  with  anguish 
and  alarm  at  what  Peter  had  said.  The 
causes  of  their  grief  may  have  been 
these  :  (1.)  Their  sorrow  that  the  Messiah 
had  been  put  to  death  by  his  own  coun- 
trymen. (2.)  Their  deep  sense  of  guilt  in 
having  done  this.  There  would  be  min- 
gled here  a  remembrance  of  ingratitude, 
and  a  consriousness  that  they  had  been 
guilty  of  murder  of  the  most  aggravated 
and  horrid  kind,  that  of  having  killed 
their  own  Messiah.  (3.)  The  fear  of  his 
wrath.  He  was  still  alive,  exalted  to  be 
their  Lord,  and  intrusted  with  all  power. 
They  were  afraid  of  his  vengeance  ;  they 
were  conscious  that,  they  deserved  it ;  and 
they  supposed  that  they  were  exposed  to 
it.  "(4.)  What  they  had  done  could  not  be 
undone.  The  guilt  remained  ;  they  could 
not  wash  it  out.  They  had  imbrued  their 
hands  in  the  blood  of  innocence;  and  the 
guilt  of  that  oppressed  their  souls.  This 
expresses  the  usual  feelings  which  sin- 
ners have  when  they  are  convicted  of 
sin.  IT  Men  and  brethren.  This  was  an 
expression  denoting  affectionate  earnest 
ness.  Just  before  this  they  mocked  the 
disciples,  and  charged  them  with  being 
filled  with  new  wine,  ver.  13.  They 
now  treated  them  with  respect  and  con- 
fidence. The  views  which  sinners  have 
of  Christians  and  Christian  ministers  aro 
greatly  changed  when  they  are  under 
conviction  for  sin.  Before  that,  they  may 
deride  and  oppose  them:  then,  they  are 
glad  to  be  taught  by  the  obscurest  Chris- 
tian; and  even  cling  to  a  minister  of  the 
gospel  as  if  he  could  save  tliem  by  bis 
own  power.  T  What  shall  we  do  ?  What 
shall  we  do  to  avoid  the  wrath  of  this 
crucified  and  exalted  .Messiah  ?  They 
were  apprehensive  of  his  vengeance,  and 
they  wished  to  know  how  to 
Never  was  a  more  important  question 
asked  than  this.  It  is  the  question  which 
all  convicted  sinners  ask.  It  implies  an 
apprehension  of  danger:  a  Bense  ofguill , 
and  a  readiness  to  yield  the  tn/>  to  the 
claims  of  God.  This  was  the  same  question 
asked  by  Paul  (Acts  i\.  6);  "  Lord,  what 
wilt  thou  have  me  to  do?"  and  by  the 
jailer  (Actsxvi.  30) ;  "If....  came  trem- 
bling... and  .aid,  Sirs,  whal  must  I  de 
■  ed  .'''  The  Btate  of  mind  in  tins 
case — the  ca.se  ofaconvicted  sinner— con- 


513 


THE  ACTS. 


[A.  D.  33 


I.  \  deep  sense  of  the  evil  of  the 
I  i-t  liie ;  remerabram  e  of  .1  thousand 
crimes  perhaps  before  forgotten;  a  per- 
vading iuul  d(  opening  conviction  thai  the 

i,l  conversation, and  life  has  been 
evil,  and  deserves  condemnation.  (2.  Ap- 
prehension about  the  justice  ofGodj :  1 1 :  t  r  m 
tlie  mind  looks  upward  to  turn,  or 
onward  to  the  day  of  death  and  judgment. 

earnest  wish,  amounting  some- 
.  agony,  i"  be  delivered  from  tins 
of  ( ondemnation,  and  this  appre- 
hension of  the  future.  ;»•)  A  readiness 
tn  sacrifice  all  to  the  will  of  God,  to  sur- 
render the  governing  purpose  of  the 
mind,  and  t<>  do  what  he  requires.  In 
this  Btate  the  soul  is  prepared  to  receive 

the   ofli  rs  Of  eternal    lite  ;   and   when   the 

sinner  comes  to  this,  the  oilers  of  mercy 
meet    his   ease,  and    he  yields   himself  to 

the  Lord  Jesus,  and  finds  peace. 

_.  ird  to  this  discourse  of  Peter,  and 
this  remarkable  result,  wo  may  observe, 

i  this  is  the  first  discourse  which 
was  preached  alter  the  ascension  of 
Christ,  and  is  a  model  which  the  minis- 
ters of  religion  should  imitate.  (2.)  It  is 
a  clear  and  close  argument  There  is  no 
ranting,  no  declamation,  nothing  hut  truth 
presented  in  a  clear  and  striking  manner. 
It  abounds  with  proof  of  his  main  point ; 
and  Bupposes  thai  his  hearers  were  ra- 
tionol  beings,  and  capable  of  being  influ- 
enced by  truth.  Ministers  have  no  right 
to  address  men  as  incapable  of  reason  and 
thought ;  nor  to  imagine  that  because  they 
are  Bpeaking  on  religious  subjects,  that 
tin  rcliire  they  are  at  liberty  to  speak  non- 
sense. (3.)  Though  those"  were  eminent 
Banners,  and  had  added  to  the  crime  of 
murdering  the  Messiah  that  of  deriding 
the  Holy  Ghost  and  the  ministers  of  the 

vet  Peter  reasoned  with  them 
coolly,  and  endeavoured  to  convince  them 
id'  their  guilt  Men  should  be  treated  as 
Bndowed  with  reason,  and  as  capable  of 
seeing  the  force  and  beauty  of  the  great 
truths  of  religion.  (J.)  The  arguments 
of  Peter  were  adapted  to  make  this  un- 
it on  their  minds,  and  to  impress 
them  deeply  with  the  sense  of  their  guilt 
He  prosed  to  them  that  they  had  been 
guilty  of  putting  the  Messiah  to  death; 
that  God  had  raised  him  up;  and  that 
they  were  now  in  the  midst  of  the  scenes 
Which  established  one  strong  proof  of  the 
truth  of  what  he  was  saying.  No  class 
of  truths  could  have  been  90  well  adapted 
to  make  an  impression  of  their  guilt  as 
5.)  Conviction  li>r  sin  is  a  rational 

n  a  sinner's  mind.  It  is  the  pro- 
/«  r  Mate  produced  by  a  view  of  the  past 

: I  suffering  truth  to  make  an  ap- 


propriate impression ;  suffering  the  mind 
to  feel  as  it  ought  to  feel.  The  man  who 
is  guilty,  ought  to  be  willing  to  see  and 
confess  it.  It  is  no  disgrace  to  confess  an 
error,  or  to  feel  deeply  when  we  know 
we  arc  guilty.  Disgrace  consists  in  a  hy- 
pocritical desire  to  conceal  crime;  in  the 
pride  that  is  unwilling  to  avow  it;  in  the 
falsehood  which  denies  it.  To  feel  it,  and 
to  acknowledge  it,  is  the  mark  of  an  open 
and  ingenuous  mind.  (6.)  These  same 
truths  are  adapted  still  to  produce  con- 
viction tor  sin.  The  sinner's  treatment 
of  the  Messiah  should  produce  grief  and 
alarm.  He  did  not  murder  him;  but  he 
has  rejected  him  :  he  did  not  crown  him 
with  thorns;  but  he  has  despised  him: 
he  did  not  insult  him  when  hanging  on 
the  cross;  but  he  has  a  thousand  times 
insulted  him  since  :  he  did  not  pierce  his 
side  with  the  spear ;  but  he  has  pierced 
his  heart  by  rejecting  him,  and  contemn- 
ing his  mercy.  For  these  thirigs  he  should 
weep.  In  the  Saviour's  resurrection  he 
has  also  a  deep  interest.  He  rose  as  the 
pledge  that  we  may  rise:  and  when  the 
sinner  looks  forward,  he  should  remem- 
ber that  he  must  meet  the  ascended  Son 
of  God.  The  Saviour  reigns;  he  lives, 
Lord  of  all.  The  sinner's  deeds  now  are 
aimed  at  his  throne,  and  his  heart,  and  his 
crown.  All  his  crimes  are  seen  by  his 
Sovereign  ;  and  it  is  not  safe  to  mock  the 
Son  of  God  on  his  throne;  or  to  despise 
him  who  will  soon  come  to  judgment 
When  the  sinner  feels  these  truths,  he 
should  tremble,  and  cry  out,  What  shall  I 
do  ?  (7.)  We  see  here  how  the  Spirit  ope- 
rates in  producing  conviction  of  sin.  It  is 
not  in  an  arbitrary  manner;  it  is  in  ac- 
cordance with  truth,  and  by  the  truth. 
Nor  have  we  a  right  to  expect  that  he 
will  convict  and  convert  men,  except  as 
the  truth  is  presented  to  their  minds. 
They  who  desire  success  in  the  gospel 
should  present  clear,  striking,  and  im- 
pressive truth ;  for  such  only  God  is  ac- 
customed to  bless.  (8.)  We  have  in  the 
conduct  of  Peter  and  the  other  apostles, 
a  striking  instance  of  the  power  of  the  gos- 
pel. Just  before,  Peter,  trembling  'and 
afraid,  had  denied  his  master  with  an 
oath.  Now,  in  the  presence  of  the  mur- 
derers of  the  Son  of  God,  he  boldly  charg- 
ed them  with  their  crime,  and  dared  their 
fury.  Just  before,  all  the  disciples  for- 
sook the  Lord  Jesus,  and  fled.  Now,  in 
the  presence  of  his  murderers,  they  lifted 
their  voice,  and  proclaimed  their  guilt  and 
danger,  even  in  the  city  where  he  had 
been  just  arraigned  and  put  to  death. 
What  could  have  produced  this  change 
but  the  power  of  God?    And  is  there  not 


A.  I).  33.] 


CHAPTER  IT. 


53 


38  Then  Peter  said  unto  them, 
■Repent,  and  be  baptized  everyone 
of  you  in  the  name  of  Jesus  Christ, 

«Lu.24.47.  c.3.19. 


proof  here  that  a  religion  which  produces 
Buch  changes  came  from  heaven? 

38.  Then  Peter  said  unto  tlum.  Peter 
had  been  the  chief  speaker,  though  others 
hail  also  addressed  them.  He  now,  in 
the  name  of  all,  directed  the  multitude 
what  to  do.  1f  Repent  See  Note,  Matt. 
iii.  2.  Repentance  implies  sorrow  tor  sin 
as  committed  against  God,  with  a  purpose 
to  forsake  it.  It  is  not  merely  a  fear  of 
the  consajuetices,  or  of  the  wrath  of  God 
in  hell.  It  is  such  a  view  of  sin  as  evil 
in  itself,  as  to  lead  the  mind  to  hate  it  and 
forsake  it.  Laying  aside  all  view  of  the 
punishment  of  sin,  the  true  penitent  hates 
n.  Even  if  sin  was  the  means  of  procur- 
ing him  happiness  ;  if  it  would  promote  his 
gratification,  and  be  unattended  with  any 
future  punishment,  lie  would  hate  it  and 
turn  from  it.  The  mere  fact  that  it  is 
evil,  and  that  God  hates  it,  is  a  sufficient 
reason  why  those  who  are  truly  penitent 
should  hate  it  and  forsake  it.  False  re- 
pentance dreads  the  consequences  of  sin  ; 
true  repentance  dreads  sin  itself.  These 
persons  whom  Peter  addressed  had  been 
merely  alarmed ;  they  were  afraid  of 
wrath,  and  especially  of  the  wrath  of  the 
Messiah.  They  had  no  true  sense  of  sin 
as  an  evil,  but  were  simply  afraid  of 
punishment.  This  alarm  Peter  did  not 
regard  as  by  any  means  genuine  repent- 
ance. Such  conviction  for  sin  would 
soon  wear  off,  unless  repentance  became 
thorough  and  complete.  Hence  he  told 
them  to  repent,  to  turn  from  sin,  to  exer- 
cise sorrow  for  it  as  an  evil  and  bitter 
thing,  and  to  express  their  sorrow  in  the 
proper  manner.  We  may  learn  here, 
(1.)  That  there  is  no  safety  in  mere  con- 
viction for  sin  :  it  may  soon  pass  oil;  and 
leave  the  soul  as  thoughtless  as  before. 
(2.)  There  is  no  goodness  or  holiness  in 
mere  alarm  or  conviction.    The  devils 

tremble.     A  man  may  fear,  who  yet 

has  a  firm  purpose  to  do  evil  if  he  can 
do  it  with  impunity.  (3.)  Many  are  great- 
ly troubled  and  alarmed  who  yet  never 
repent.  There  is  no  situation  where  souls 
are  so  easily  deceived  as  here.  Alarm  is 
taken  for  repentance ;  trembling  for  godly 
sorrow;  and  the  fear  of  wrath  is  taken  to 
be  the  true  fear  of  God.  (4.)  True  re- 
pentance is  the  only  thing  in  such  a  state 
of  mind  that  can  give  any  relief.  An  in- 
genuous confession  of  sin,  a  solemn  pur- 
pose to  forsake  it,  and  a  true  haired  of  it, 
e2 


for  the  remission  of  sins ;  and  ye 
shall  receive  the  gift  of  the  Holy 
Ghost. 


is  the  only  thing  that  can  give  the  mind 
true  composure.  Such  is  the  constitution 
of  the  mind,  that  nothing  else  will  furnish 
relief.  But  the  moment  we  are  willing 
to  make  an  open  confession  of  guilt,  the 
mind  is  delivered  of  its  burden,  and  the 
convicted  soul  finds  peace.  Till  this  is 
done,  and  the  hold  on  sin  is  broken,  there 
can  be  no  peace.  (5.)  We  see  here  what 
direction  is  to  be  given  to  a  convicted 
sinner.  We  are  not  to  direct  him  to  wail ; 
nor  to  suppose  that  he  is  in  a  good  way  ; 
nor  to  continue  to  seek;  nor  to  call  him 
a  mourner;  nor  to  take  sides  with  him,  as 
if  God  were  wrong  Mid  harsh;  nor  to 
tell  him  to  read,  and  search,  and  postpone 
the  subject  to  a  future  time.  We  are  to 
direct  him  to  repent;  to  mourn  over  his 
sins,  and  to  forsake  them.  Religion  de- 
mands that  he  should  at  once  surrender 
himself  to  God  by  genuine  repentance  , 
by  confession  that  God  is  right,  and  that 
he  was  wrong  ;  and  by  a  firm  purpose  In 
live  a  life  of  holiness.  If  Be  baptized. 
See  Note,  Matt.  iii.  6.  The  direction 
which  Christ  gave  to  his  apostles  was, 
that  tltey  should  baptize  all  who  believed 
Matt,  xxviii.  19.  Mark  xvi.  16.  The  Jews 
had  not  been  baptized;  and  a  baptism 
now  would  be  a  profession  of  the  religion 
of  Christ,  or  a  declaration  made  before 
the  world  that  they  embraced  Jesus  as 
their  Messiah.  It  was  equivalent  to  say- 
ing that  they  should  publicly  and  profes8< 
edit/  embrace  Jesus  Christ  as  their  Sa 
viour.  The  gospel  requires  such  a  pro- 
fession ;  and  no  one  is  at  liberty  to  with- 
hold it.  And  a  similar  declaration  is  to 
be  made  to  all  who  are  inquiring  the  way 
to  life.  They  are  to  exercise  repentance  ; 
and  then,  without  any  unnecessary  de- 
lay, to  evince  it  in  the  ordinances  of  the 
gospel.  If  men  are  unwilling  to  profess 
religion,  they  have  none.  If  they  will 
not,  in  the  proper  way,  show  that  they  aro 
truly  attached  to  Christ,  it  is  proof  that 
they  have  no  such  attachment.  Baptism 
is  the  application  of  water,  as  expressive 
of  the  need  of  purification,  and  as  emblem- 
atic of  the  influences  from  God  that  can 
alone  cleanse  the  soul.  It  is  also  a  form 
of  dedication  to  the  service  of  God.  11  In 
the  name  of  Jesus  Christ.  Not  »i«,  but 
isri.  The  usual  form  of  baptism  is  into 
the  name  of  the  Father,  &c.  i/f.  Here  if 
does  not  mean  to  be  baptized  by  tM  au- 
thority of  Jesus  Christ;  but  it  means  to  lie 


TITK  ACTS. 


[A.D.  33. 


39  For  the  promise  n  is  unto  you. 
and  to  your  children,  and  b  to  all 

a  Joel  2.23.        b  Ep.2.13,17. 

baptized  for  him  and  his  service;  to  be 
consecrated  in  this  way,  and  by  this  pub- 
lic profession,  to  him,  and  to  his  cause. 
The  muni  of  Jesus  Christ  means  the  same 
as  Jesus  Christ  himself.  To  be  baptized 
to  his  name  is  to  be  devoted  to  him.  The 
word  name  is  often  thus  used.  Ami  the 
profession  which  they  were  to  make 
amounted  to  this:  a  confession  of  sins;  a 
hearty  purpose  to  turn  from  them;  a  re- 
ception of  Jesus  as  the  Messiah,  and  as 
their  Saviour:  and  a  determination  to  be- 
come his  followers,  am)  to  be  devoted  to 
his  service.  Tims  (1  Cor.  x.  2),  to  be 
baptized  unto  Moses  means  to  take  hirn  as 
the  leader  ami  guide.  It  does  not  lbllovv 
that  in  adminisiermg  the  ordinance  of 
baptism  they  used  only  the  name  of  Jesus 
Christ.  It  is  much  more  probable  that 
i  d  the  form  prescribed  by  the  Sa- 
viour himself  (Matt  xxviii.  19);  though 
as  the  peculiar  mark  of  a  Christian  is  that 
he  receives  and  honours  Jesus  Christ, 
this  name  is  used  here  as  implying  the 
whole.  The  same  thing  occurs  in  Ads 
zix.  5.  *a  For  the  remission  of  sins.  ]\ot 
merely  the  sin  of  crucifying  the  Messiah, 
but  of  ail  sins.  There  is  nothing  in  bap- 
tism itself  that  can  wash  away  sin.  That 
can  be  done  only  by  the  pardoning  mercy 
of  Cod  through  the  atonement  of  Christ. 
Hut  baptism  is  expressive  of  a  willingness 
to  be  pardoned  in  that  way;  and  a  solemn 
declaration  of  our  conviction  that  there  is 
no  other  way  of  remission.  He  who  comes 
to  be  baptized,  comes  with  a  professed 
conviction  that  he  is  a  sinner  that  there 
is  no  other  way  of  mercy  but  in  the  gos- 
pel, and  with  a  professed  willingness  to 
comply  with  the  terms  of  salvation,  and 
receive  it  as  it  is  offered  through  Jesus 
Christ.  V  And  ye  shall  receive,  &c.  The 
gift  of  the  Holy  Ghost  here  does  not  mean 
his  extraordinary  gifts,  or  the  power  of 
working  miracles.  But  it  simply  means, 
you  shall  partake  of  the  influence?  of  the 
Iloly  Ghost  as  far  as  they  may  be  adapted 
to  your  case,  as  far  as  may  be  needful  for 
your  comfort,  and  peace,  and  sanctifica- 
ton.  There  is  no  evidence  that  they 
were  all  endowed  with  the  power  of 
working  miracles ;  nor  does  the  connex- 
ion of  the  passage  require  ns  thus  to  un- 
it. Nor  does  it  mean  that  they 
had  not  been  awakened  by  his  influences. 
All  true  conviction  is  from  him.  John  wi. 
8—  10.  Bui  it  is  also  the  ofhee  of  the  Spi- 
rit to  comfort,  to  enlighten,  to  give  peace, 


that  are  afar  off,  even  as  many  as 
the  Lord  our  God  shall  call. 


and  thus  to  give  evidence  that  the  soul  is 
born  again.  To  this,  probably,  Peter  re- 
fers ;  and  tins  all  who  are  born  again,  and 
profess  faith  in  Christ,  possess.  There  is 
peace,  calmness,  joy ;  there  is  evidence  of* 
piety,  and  that  evidence  is  the  product 
of  the  influences  of  the  Spirit.  "The 
fruit  of  the  Spirit  is  love,  joy,  peace,"  <fec 
Gal.  v  22.  24. 

39.  For  the  promise.  That  is,  the  pro- 
mise respecting  the  particular  thing  of 
which  he  was  speaking — the  influences 
of  the  Holy  Ghost.  This  promise  he  had 
adduced  in  the  beginning  of  his  discourse 
(ver.  17),  and  he  now  applies  it  to  them. 
As  the  Spirit  was  promised  to  descend 
on  Jews  and  their  sons  and  daughters, 
it  was  applicable  to  them  in  the  circum- 
stances in  which  they  then  were.  The 
only  hope  of  lost  sinners  is  in  the  promises 
of  God;  and  the  only  thing  that  can  give 
comfort  to  a  soul  that  is  convicted  of  sin 
is  the  hope  that  God  will  pardon  and  save 
H  To  you.  To  you  Jews,  even  though 
you  have  crucified  the  Messiah.  The 
promise  had  especial  reference  to  the 
Jewish  people,  f  To  your  children.  In 
Joel,  to  their  sons  and  daughters,  who 
should,  nevertheless,  be  old  enough  to 
prophesy.  Similar  promises  occur  in  Isa. 
xliv.  3,  "  I  will  pour  my  Spirit  on  thy  seed, 
and  my  blessing  on  thine  offspring,"  and 
Isa.  lix.  21.  In  these  and  similar  places, 
their  descendants  or  jyesterity  are  denoted 
It  does  not  refer  to  children  as  children. 
and  should  not  be  adduced  to  establish 
the  propriety  of  infant  baptism,  or  as  ap- 
plicable particularly  to  infants.  It  is  a 
promise,  indeed,  to  parents  that  the  bless- 
ings of  salvation  shall  not  be  confined  to 
parents,  but  shall  be  extended  also  to 
their  posterity.  Under  this  promise  pa- 
rents may  be  encouraged  to  train  up  their 
children  "for  God;  to  devote  them  to  his 
service  ;  believing  that  it  is  the  gracious 
purpose  of  God  to  perpetuate  the  bless- 
ings of  salvation  from  age  to  age.  TT  To 
all.  To  the  whole  race;  not  limited  to 
Jews.  IT  Afar  off.  To  those  in  other 
lands.  It  is  probable  that  Peter  here  re- 
ferred to  the  Jems  who  were  scattered  in 
other  nations;  for  he  does  not  seem  yet 
to  have  understood  that  the  gospel  was 
to  be  preached  to  the  Gentiles.  See  ch.  x. 
Yet  the  promise  was  equally  applicable 
to  the  Gentiles  as  the  Jews;  and  the  apos- 
tics  were  .afterwards  brought  to  understand 
it   Acts  x.   Rom.  x.  12.  14—20:  vi.     The 


A.D.  33.]  CHAPTER  II. 

40  And  with  many  other  words 
did  he  testify  and  exhort,  saying-, 


65 


Gentiles  are  sometimes  clearly  indicated 
by  the  expression  "afar  off,"  (Eph.  ii.  13. 
17);  and  they  are  represented  as  having 
been  brought  rtigh  by  the  blood  of  Christ. 
The  phrase  is  equally  applicable  to  those 
who  have  been  tar  off  from  God  by  (heir 
sins  and  their  evil  affections.  To  them 
also  the  promise  is  extended  if  they  will 
return.  IT  Even  as  many,  <fco.  The  pro- 
mise is  not  to  those  who  do  not  hear  the 
gospel,  nor  to  those  who  do  not  obey  it; 
but  it  is  to  those  to  whom  God  in  his  gra- 
cious providence  shall  send  it.  He  has 
the  power  and  right  to  pardon.  The 
moaning  of  Peter  is,  that  the  promise  is 
en  pie,  full,  free;  that  it  is  fitted  to  all,  and 
may  be  applied  to  all ;  that  there  is  no  de- 
fect or  want  in  the  provisions  or  promises; 
but  that  God  may  extend  it  to  whomso- 
ever he  pleases.  We  see  here  how  ample 
and  full  are  the  offers  of  mercy.  God  is 
not  limited  in  the  provisions  of  his  grace; 
but  the  plan  is  applicable  to  all  mankind. 
Ft  is  also  the  purpose  of  God  to  send  it  to 
all  men ;  and  he  has  given  a  solemn 
charge  to  his  church  to  do  it.  We  cannot 
reflect  but  with  deep  pain  on  the  fact  that 
these  provisions  have  been  made,  fully 
made;  thattheyare  adapted  toallmen;  and 
yet  that  by  his  people  they  have  b,?en  ex- 
tended to  so  small  a  portion  of  the  human 
family.  If  the  promise  of  life  is  to  all,  it  is 
the  duty  of  the  church  to  send  to  all  the 
message  of  eternal  mercy. 

40.  Many  other  words.  This  discourse, 
though  one  of  the  longest  in  the  New 
Testament,  is  but  an  outline.  It  contains, 
however,  the  substance  of  the  plan  of 
mercy;  and  is  admirably  arranged  to  ob- 
tain its  object.  ^Testify.  Bear  witness  to. 
He  bore  witness  to  the  promises  of  Chris- 
tianity, to  the  truths  pertaining  to  the 
danger  of  sinners;  and  to  the  truth  re- 
the  character  of  that  generation. 
1  Exhort.  He  entreated  them  by  argu- 
ments and  promises.  T  Save  yourselves. 
This  expression  here  denotes,  preserve 
yourselves  from  the  influence,  opinions, 
and  fate,  of  this  generation.  It  implies 
thai  they  were  to  use  diligence  and  effort 
to  deliver  themselves.  God  deals  with 
taen  as  free  agents.  He  calls  upon  them 
to  put  forth  their  own  power  and  effort  to 
be  saved.  Unless  men  put  forth  their 
own  strength  and  exertion,  they  will  ne- 
ver bo  saved.  When  they  are  saved, 
they  will  ascribe  to  God  the  praise  for 
having  inclined  them  to  seek  him,  and 
v>r  the  grace  whereby  they  are  saved. 


Save  yourselves  from  this  untoward 
generation. 

IF  This  generation.  This  age  or  race  of 
men,  the  Jews  then  living.  Th 
not  to  apprehend  danger  from  them  from 
which  they  wore  to  deliver  themselves  , 
but  they  were  to  apprehend  danger  from 
being  urith  them,  united  in  their  plans, 
and  feelings.  From  the  influence 
of  their  opinions,  &c.  they  were  to  escape. 
That  generation  was  signally  corrupt  an  : 
wicked.  See  Matt,  xxi'ii.  xii.  39;  xvi.  1. 
Mark  viii.  38.  They  had  crucified  the 
Messiah ;  and  they  were  for  their  sins 
soon  to  be  destroyed.  IT  Untoward.  '•  Per- 
verse, refractory,  not  easily  guided  or 
taught."  {Webster.)  The  same  chi 
our  Saviour  had  given  of  that  generation 
in  Matt.  xi.  16 — 19.  This  character  they 
had  shown  uniformly.  They  were  smooth, 
cunning,  plausible;  but  they  were  cor- 
rupt, in  principle,  and  wicked  in  conduct. 
The  Pharisees  had  a  vast,  hold  on  the 
people.  To  break  away  from  them  was 
to  set  at  defiance  all  their  power  and  doc- 
trines ;  to  alienate  themselves  from  their 
teachers  and  friends;  to  brave  the  power 
of  those  in  office,  and  those  who  had  long 
claimed  the  right  of  teaching  and  guiding 
the  nation.  The  chief  danger  of  those 
who  were  now  awakened  was  from  this 
generation;  that  they  would  deride,  or 
denounce,  or  persecute  them,  and  induce 
them  to  abandon  their  seriousness,  and 
turn  back  to  their  sins.  And  hence  Peter 
exhorted  them  at  once  to  break  off  from 
them,  and  give  themselves  to  Christ.  We 
may  hence  learn,  (1.)  That  if  sinners  will 
be  saved  they  must  make  an  effort.  There 
is  no  promise  to  any  unless  they  will  exert 
themselves.  (2.)  The  principal  danger 
which  besets  those  who  are  awakened 
arises  from  their  former  companions. 
They  are  often  wicked,  cunning,  rich, 
and  mighty.  They  may  be  their  kindred, 
and  will  seek  to  drive  off  their  serious 
impressions  by  derision,  or  argument,  or 
persecution.  "They  have  a  mighty  hold 
on  the  affections;  and  they  will  sock  to 
use  it  to  prevent  those  who  arc  awakened 
from  becoming  Christians.  (3.)  Those  who 
are  awakened  should  resolve  at  once  to 
break  off  from  their  evil  companions,  and 
unite  themselves  to  Christ  and  his  people. 
There  may  be  no  other  way  in  which 
this  can  be  done  than  by  resolvin 
sake  the  society  of  those  who  are  infidels, 
and  scoffers,  and  profane.  They  should 
forsake  the  world,  and  give  themselvi  i 
up  to  God,  and  resolve  to  have  only  so 
much  intercourse  with  the  world  as  may 


THE  ACTS. 


[A.  D.  33 


41  Then  they  that  gladly  receiv- 
ed his  word  were  baptized :  and 
the  same  day  there  were  added  unto 
them  about  three  thousand  souls. 


red  by  duty,  and  as  may  be  con- 
ivith  a  Buprerr.e  purpose  to  live  lo 
the  honour  of  God. 
•1 1 .  They  that  gladly  received.  The  word 
d  gladly  means  freely,  cheerfully, 
joyfully.  It  implies  that  they  did  it  with- 
out compulsion,  and  with  joy.  Religion 
is  not  compulsion.  They  who  become 
Christians  do  it  cheerfully;  and  do  it  re- 
joicing in  the  privilege  of  becoming  re- 
conciled to  Cud  through  Jesus  Christ 
o  many  received  his  word  and 
were  baptized, yet  it  is  implied  that  there 
were  others  who  did  not  It  is  probable 
thai  there  were  multitudes  assembled  w  ho 
were  alarmed,  but  who  did  not  receive 
the  word  with  joy.  In  all  revivals  there 
are  many  who  become  alarmed,  who  are 
about  their  souls,  but  who  refuse 
i  l.and  again  become  thoughtless, 
and  are  ruined.  IT  His  word.  The  mes- 
Bage  which  Peter  had  spokon  respecting 
the  pardon  of  sins  through.  Jesus  Christ. 
%  Were  baptized.  That  is,  those  who  pro- 
fessed a  readiness  to  embrace  the  oilers 
ition.  The  narrative  plainly  im- 
.  it  this  was  done  the  same" day. 
1'heir  conversion  was  instantaneous.  The 
demand  on  them  was  to  yield  themselves 
«!  once  to  God.  And  their  profession  was 
made,  and  the  ordinance  which  sealed 
Their  profession  administered  without  de- 
lav.  T  And  the  same  day.  The  discourse 
of  Peter  commenced  ai  nine  o'clock  in 
the  morning,  ver.  15.  How  long  it  con- 
tinued it  is  not  said;  but  the  ceremony 
of  admitting  them  to  die  church  and  of 
baptizing  them  was  evidently  performed 
on  the  same  day.  The  mode  in  which 
this  is  done  is  not  mentioned;  but  it  is 
highly  improbable  that  in  the  midst  of  the 
city  of  .Jerusalem  three  thousand  persons 
were  wholly  immersed  in  one  day.  The 
w  hole  narrative  supposes  that  it  was  all 
done  in  the  city  ;  and  yet  there  is  no  pro- 
that  there  were  conveniences 
t  •  re  lor  ijnmersing  so  many  persons  in  a 
l,  in  the  ordinary  way 
ol  administering  baptism  by  immersion,  it 
is  difficult  to  conceive  thai  ?<>  many  per- 
*rms  could  have  been  immersed  in  so 
vhorl  a  time.  There  is,  indeed,  here  no 
positive  proof  that  they  were  not  immers- 
ed ;  but  die  narrative  is  one  of  those  in- 
cidental circumstances  often  much  more 
tory  than  philological  d 


42  And  a  they  continued  stead- 
fastly in  the  apostles'  doctrine  and 
fellowship,  and  in  breaking  of  bread, 
and  in  prayers. 

a  lCor.11.2.  He.10.25. 


that  show  the  extreme  improbability  that 
all  this  was  done  by  wholly  immersing 
them  in  water.  It  may  be  further  re- 
marked that  here  is  an  example  of  very 
quick  admission  to  the  church.  It  was 
the  first  great  work  of  grace  under  the 
gospel.  It  was  the  model  of  all  revivals 
of  religion.  And  it  was  doubtless  intend- 
ed that  this  should  be  a  specimen  of  the 
manner  in  which  the  ministers  of  religion 
should  conduct  in  regard  to  admissions  to 
the  Christian  church.  Prudence  is  indeed 
required ;  but  this  example  furnishes  no 
warrant  for  advising  persons  who  profess 
their  willingness  to  obey  Jesus  Christ,  to 
delay  uniting  wilh  the  church.  If  per- 
sons give  evidence  of  piety,  of  true  hatred 
of  sin,  and  of  attachment  to  the  Lord  Je- 
sus, they  should  unite  themselves  to  his 
people  without  delay.  1T  There  were  added. 
To  the  company  of  disciples,  or  to  the  fol- 
lo  we  rs  of  Christ.  IT  Souls.  Persons.  Comp. 
1  Pet.  iii.  20.  Gen.  xii.  5.  It  is  not  affirmed 
that  all  this  took  place  in  one  part  of  Je- 
rusalem, or  that  it  was  all  done  at  once  ; 
but  it  is  probable  that  this  was  what  was 
afterwards  ascertained  to  be  the  fruit  of 
this  day's  labour,  the  result  of  this  revi- 
val of  religion.  This  was  the  first  effusion 
of  the  Holy  Spirit  under  the  preaching  of 
the  gospel ;  and  it  shows  that  such  scenes 
are  to  be  expected  in  the  church,  and  that 
the  gospel  is  fitted  to  work  a  rapid  and 
mighty  change  in  the  hearts  of  men. 

42.  And  they  continued  steadfastly. 
They  persevered  in,  or  they  adhered  to. 
Th.s  is  the  inspired  record  of  the  result. 
That  any  of  these  apostatized  is  nowhere 
recorded,  and  is  not  to  be  presumed. 
Though  they  had  been  suddenly  con- 
verted, though  suddenly  admitted  to  die 
church,  though  exposed  to  much  perse- 
cution and  contempt,  and  many  trials, 
yet  the  record  is  that  they  adhered  to 
the  doctrines  and  duties  of  the  Christian 
religion.  The  word  rendered  continued 
steadfastly,  s-foo-xa^Tefouirres,  means  at- 
tending one,  remaining  by  his  side; 
not  having  or  forsaking  him.  IT  The 
apostles'  doctrine.  This  does  not  mean 
that  they  held  or  believed  the  doctrines 
of  the  apostles,  though  that  was  true;  but 
it  means  that  they  adhered  to,  or  attended 
on,  their  teaching  or  instruction.  The  word 
doctrine  has  now  a  technical  sense,  and 
means  a  collection  and  arrangement  of 


A.  D.  33.] 

43  And    fear   came 
soul  :    and    many   a 
signs  were  done  by  the  apostles 


CHAPTER  II. 


57 


upon   every 
wonders    and 


abstract  views  supposed  to  be  contained 
in  the  Bible.  In  the  Scriptures  the  word 
means  simply  teaching ;  and  the  expres- 
sion here  denotes  that  they  continued  to 
attend  on  their  instructions.  One  evidence 
of  conversion  is  a  desire  to  be  instructed 
in  the  doctrines  and  duties  of  religion, 
and  a  willingness  to  attend  on  the  preach- 
ing of  the  gospel.  IT  And  fellowship.  The 
word  rendered  fellowship,  xoivcovi'm,  is  often 
rendered  communion.  It  properly  denotes 
having  things  in  common,  or  participation, 
society,  friendship.  It  may  apply  to  any 
thing  which  may  be  possessed  in  corn- 
men,  or  in  which  all  may  partake.  Thus 
all  Christians  have  the  same  hope  of  hea- 
ven :  the  same  joys;  the  same  hatred  of 
Bin;  the  same  enemies  to  contend  with. 
Thus  they  have  the  same  suhjects  of  con- 
versation, of  feeling,  and  of  prayer;  or 
they  have  communion  in  these  things. 
And  thus  the  early  Christians  had  their 
property  in  common.  The  word  here 
may  apply  to  either  or  to  all,  to  their  con- 
versation, their  prayers,  their  dangers,  or 
their  property ;  and  means  that  they  were 
united  to  the  apostles,  and  participated 
with  them  in  whatever  befel  them.  It 
may  be  added  that  the  effect  of  a  revival 
of  religion  is  to  unite  Christians  more  and 
more,  and  to  bring  those  who  were  before 
separated  to  union  and  love.  Christians 
feel  that  they  are  a  band  of  brethren,  and 
that  however  much  they  were  separated 
before  they  became  Christians,  now  they 
have  great  and  important  interests  in  com- 
mon; united  in  feelings,  in  interest,  in 
dangers,  in  conflicts,  in  opinions,  and  in 
the  hopes  of  a  blessed  immortality. 
f  Breaking  of  bread.  The  Syriac  ren- 
ders this  uhe  eucharist,'  or  the  Lord's 
supper.  It  cannot,  however,  be  deter- 
mined whether  this  refers  to  their  par- 
taking of  their  ordinary  food  together;  or 
to  feasts  of  charity  ;  or  to  the  Lord's  sup- 
per. The  bread  of  the  Hebrews  was 
made  commonly  into  cakes,  thin,  hard  and 
brittle,  so  that  it  was  broken  instead  of 
being  cut.  Hence,  to  denote  intimacy  or 
friendship,  the  phrase  to  break  bread  toge- 
ther would  be  very  expressive,  in  the 
same  way  as  the  Greeks  denoted  it  by 
drinking  togetlier,  erv/*sroo-»av.  From  the 
expression  used  in  ver.  44,  comp.  with 
ver.  46,  that  they  had  all  things  common, 
it  would  rather  seem  to  be  implied  that 
this  referred  to  the  participation  of  their 


44  And  all  tnat  believed  were 
together,  and  *  had  all  things  com- 
mon ; 

b  C.  1.32,14. 


ordinary  meals.  The  action  of  breaking 
bread  was  commonly  performed  by  tho 
master  or  head  of  a  family,  immediately 
after  asking  a  blessing.  (LtghtfoaL)  1i  In 
■prayers.  This  was  one  effect  of  the  influ- 
ence of  the  Spirit,  and  an  evidence  of 
their  change.  A  genuine  revival  will  be 
always  followed  by  a  love  of  prayer. 

43.  And  fear  came.  That  is,  there  was 
great  reverence  or  awe.  The  multitude 
had  just  before  derided  them  (ver.  13); 
but  so  striking  and  manifest  was  the 
power  of  God  on  this  occasion,  that  it 
silenced  all  clamours,  and  produced  a 
general  veneration  and  awe.  The  effect 
of  a  great  work  of  God's  grace  is  com- 
monly to  produce  an  unusual  seriousness 
and  solemnity  in  a  community,  even 
among  those  who  are  not  convicted.  It 
restrains,  subdues,  and  silences  opposi- 
tion. T  Every  soul.  Every  person,  or 
individual;  that  is,  upon  the  people  ge- 
nerally; not  only  on  those  who  becamo 
Christians,  but  upon  the  multitudes  who 
witnessed  these  things.  All  things  were 
fitted  to  produce  this  fear:  the  recent 
crucifixion  of  Jesus  of  Nazareth  ;  the 
wonders  that  attended  that  event;  the 
events  of  the  day  of  Pentecost ;  and  the 
miracles  performed  by  the  apostles,  were 
all  fitted  to  diffuse  solemnity,  and  thought, 
and  anxiety  through  the  community. 
H  Many  wonders  and  signs.  See  Note, 
ver.  22.  This  was  promised  bv  the  Sa- 
viour. Mark  xvi.  17.  Some  of  the  mira- 
cles which  they  wrought  are  specified  in 
the  following  chapters. 

44.  All  that  believed.  That  is,  that  be- 
lieved that  Jesus  was  the  Messiah;  for 
that  was  the  distinguishing  point  by  which 
they  were  known  from  others.  "1F  Were 
together.  Imrdaird.  Were  united,  were 
joined  in  the  same  thing.  It  does  not 
mean  that  they  lived  in  the  same  house, 
but  they  were  united  in  the  same  commu- 
nity ;  or  engaged  in  uie  same  thing. 
They  were  doubtless  often  together  in 
the  same  place  for  prayer  and  praise 
One  of  the  best  means  for  strengthening 
the  faith  of  young  converts  is  for  them 
often  to  meet  together  for  prayer,  conver- 
sation, and  praise.  IT  Had  all  things  com- 
mon. That  is,  all  their  property  or  pos- 
sessions. See  ch.  iv.  32 — 37;  v.  1 — 10. 
The  apostles,  in  the  time  of  the  Saviour, 
evidently  had  all  their  property  in  com- 
mon stock,  and  Judas  was  made  thenr 


58 


THE  ACTS. 


[A.  II.  33 


45    And    ioH    Iheir   possessions    and  goods,  and  ■  parted  them  to  all 


r.9.1,0.  Uno.3.17. 


garded  therm 
i  ommon  wants;  and 
or  propriety  in  their 
i    -,  naive  property  by  them- 
',  et  even  then  it  is  probable  that 
them  retained  an  interest  in  their 
property  which  was  not  supposed  to  be 
i  ry  to  be  devoted  to  the  common 

use.  It  is  e\  ident  that  John  thus  possessed 
property  which  he  retained.  John  xix.  27. 
And  it  is  clear  that  the  Saviour  did  not 
command  them  to  give  up  their  property 
into  a  common  stock;  nor  did  the  apos- 
tlea  enjoin  it  Ads  v.  1,  "While  it  re- 
was  ;t  not  thine  own?  and  after 
.;  was  sold,  was  it  not  in  thine  own  pow- 
er?"' It  was  therefore  perfectly  volun- 
tarv:  and  was  evidently  adapted  to  the 
circumstances  of  the  early  con- 
verts. Many  of  them  came  from  abroad. 
They  were  from  Parthia, and  Media,  and 
and  Home,  and  Africa,  Arc.  It  is 
probable,  also,  that  they  now  remained 
longer  in  Jerusalem  than  they  had  at  tirst 

■  i.  And  it  is  not  at  all  improbable 
that  they  would  be  denied  now  the  usual 
hospitalities  of  the  Jews,  and  excluded 
from  their  customary  kindness,  because 
they  had  embraci  d  Jesus  of  Nazareth, 
who  had  been  just  put  to  death.  In  these 
circumstances,  it  was  natural  and  proper 
that  they  should  share  together  their  pro- 
while  they  remained  together. 

45.  And  tola.  That  is,  they  sold  as 
much  as  was  necessary  in  order  to  pro- 
cure the  means  of  providing  tor  the  wants 
other.  H  Possessions.  Property, 
particularly  reaZ  estate.  This  word, 
«Tr,«u,  refers  properly  to  their  fixed  pro- 
pert  as  lands,  house.;,  vineyards,  &c. 
The  word  rendered  \ ■->*,  re- 

7  or  moveable  pro- 
perty- 1  Ana  parted  them  to  oil.  They 
distributed  them  to  supply  the  wants  of 
lorer  brethren,  according  to  their 
'  As  i  very  man  had  urn]. 
This  expre  «ion  limits  and  fixes  (he  mean- 
ing of  what  is  said  before.    The  passage 

■  mean  that  they  sold  all  their  pos- 

.  or  that  they  relinquished  their 

7  their  property ;  but  that  they 

f»<>  far  regarded  all  as  common  as  to  be 

Willing  to  part  with  it  IF  it  was  needful 
t"  supply  the  wants  of  the  others.  Hence 
the  properly  was  laid  at  the  disposal  of 
the  apostles,  and  they  were  desired  to 
distribute  it  freely  to  meet  thewantaof 
the  pM.r.  eh.  iv.  ::' 
Tins  was  an  important  incident  in  the 


men, 


as  eve-ry  man  had  need. 


early  propagation  of  religion  ;  and  it  may 
suggest  many  useful  reflections. 

1.  We  see  the  effect  of  religion.  The 
love  of  property  is  one  of  the  strongest 
affections  which  men  have.  There  is 
nothing  that  will  overcome  it  but  reli- 
gion. That  will;  and  one  of  the  first  ef- 
fects of  the  gospel  was  to  loosen  the  hold 
of  Christians  on  property. 

2.  It  is  the  duty  of  the  church  to  pro- 
vide for  the  wants  of  its  poor  and  needy 
members.  There  can  be  no  doubt  that 
property  should  now  be  regarded  as  so 
far  common  as  that  the  wants  of  the  pocr 
should  be  supplied  by  those  who  are  rich. 
Comp.  Matt  xxvi.  11. 

3.  If  it  be  asked  why  the  early  disciples 
evinced  this  readiness  to  part  with  their 
property  in  this  manner,  it  may  be  repli- 
ed,'(1.)  That  the  apostles  had  done  it  be- 
fore them.  The  family  of  the  Saviour  had 
all  things  common.  (2.)  It  was  the  naturo 
of  religion  to  do  it.     (3.)  The   circum- 

of  the  persons  assembled  on  thill 
occasion  were  such  as  to  require  it.  They 
were  many  of  them  from  distant  regions  ; 
and  probably  many  of  them  of  the  poorer 
<lass  of  the  people  in  Jerusalem.  In  this 
they  evinced  what  should  be  done  in  be- 
half of  the  poor  in  the  church  at  all  times. 

4.  If  it  be  asked  whether  this  was  done 
commonly  among  the  early  Christians,  it 
may  be  replied,  that,  there  is  no  evidence 
that  it  was.  It  is  mentioned  here,  and  in 
ch.  iv.  32 — 37,  and  ch.  v.  1 — 7.  It  does 
not  appear  that  it  was  done  even  by  all 
who  were  afterwards  converted  in  Ju- 
dea  ;  and  there  is  no  evidence  that  it  was 
done  in  Antioch,  Ephesns,  Corinth.  Phi 
lippi,  Rome,  &c.  That  the  effect  of  reli- 
gion was  to  make  men  liberal,  and  willing 
to  provide  for  the  poor,  there  can  he  no 
doubt.  See  2  Cor.  viii.  19;  ix.  2.  1  Cor. 
xvi.  2.  Gal.  ii.  10.  But  there  is  not  proof 
that  it  was  common  to  part  with  their  pos- 
sessions, and  to  lay  it  at  the  feet  of  the 
apostles.  Religion  does  not  contemplate, 
evidently,  that  men  should  break  up  all 
the  arrangements  in  society ;  but  it  con- 
templates that  those  who  have  property 
should  be  ready  and  willing  to  part  with 
it  for  the  help  of  the  poor  and  needy. 

5.  If  it  be  asked  whether  all  the  ar 
rangements  of  property  should  be  broken 
up  now,  and  believers  have  all  things  in 
common,  we  are  prepared  to  answer,  No. 
For,  1.  This  was  an  extraordinary  case. 
2.  1 1  was  not  even  enjoined  by  the  apos- 
tles on  them.  3.  It  was  practised  nowhere 


A.  D.  33.] 


CHAPTER  II 


59 


4G  And  they,  continuing  daily 
with  one  accord  in  the  temple,  and 
breaking '  bread  from  house  to  house, 
did  eat  their  meat  with  gladness  and 
singleness  of  heart, 

»  or,  ct  Kcrme. 


rise.  4.  It  would  be  impracticable.  No 
community  where  all  things  were  in 
common  has  long  prospered.  It  lias  been 
attempted  often,  by  pagans,  by  infidels, 
and  by  fanatical  sects  of  Christians.  It 
cuds  soon  in  anarchy,  and  licentiousness, 
and  idleness,  and  profligacy  ;  or  the  more 
cunning  secure  the  mass  of  the  property, 
and  control  the  whole.  Till  all  men  are 
made  alike,  there  could  be  no  hope  of 
such  a  community  ;  and  if  there  could  be, 
t  would  not  be  desirable.  God  evidently 
intended  that  men  should  be  excited  to 
industry  by  the  hope  of  gain;  and  then  he 
demands  that  their  gains  should  be  de- 
voted to  his  service.  Still,  this  was  a 
noble  instance  of  Christian  generosity, 
and  evinces  the  power  of  religion  in  loos- 
ing the  hold  which  men  commonly  have 
on  the  world.  It  rebukes  also  those  pro- 
fessors of  religion,  of  whom,  alas,  there 
are  many,  who  give  nothing  to  benefit 
either  the  souls  or  bodies  of  their  fellow- 
men. 

4G  With  one  accord.  Comp.  eh.  i.  14 ; 
li.  1.  IT  In  the  temple.  This  was  the  pub- 
lic place  of  worship;  and  the  disciples 
were  not  disposed  to  leave  the  place 
where  their  fathers  had  so  long  worship- 
ped God.  This  does  not  mean  that  they 
were  constantly  in  the  temple,  but  only 
at  the  customary  hours  of  prayer;  at  9 
o'clock  in  the  morning,  and  at  3  in  the 
afternoon.  H  And  breaking  bread.  See 
Note,  ver.  42.  il  From  house  to  house. 
In  the  margin,  "  at  home."  So  the  Syriac 
and  Arabic.  The  common  interpretation, 
however,  is,  that  they  did  it  in  their  vari- 
ous houses,  now  in  this  and  now  in  that, 
as  might  be  convenient.  If  it  refers  to 
their  ordinary  meals,  then  it  means  that 
.'liey  partook  in  common  of  what  they  pos- 
sessed. And  the  expression  in  this  verse, 
"  aid  eat  tat.,*  meat,"  seems  to  imply  that 
this  refers  to  their  common  meals,  and 
not  to  the  Lord's  supper.  1T  Did  eat  their 
meal.  Did  partake  of  their  food.  The 
word  meat  with  us  is  applied  to  Jlesh.  In 
the  Bible,  and  in  old  English  authors,  it 
is  applied  to  provision  of  any  kind.  Here 
it  means  all  kinds  of  sustenance;  that 
which  nourished  them — Tfo$"ij,- — and  the 
use  of  this  word  proves  that  it  does  not 
refer  to  the  Lords  supper ;  for  that  ordi- 
nance is  nowheia  represented  as  designed 


47  Praising  God,  and  having  fa- 
vour a  with  all  the  people.  And 
6  the  Lord  added  to  the  church 
daily  such  ns  should  be  saved. 

o  Lu.2.52.  Ro.14.lS.  b  C.5.14U1.2-1. 


for  an  ordinary  meal,  or  to  nourish  the  body. 

Comp.  1  Cor.  xi.  33,  34.  tf  With  glad- 
ness. Willi  rejoicing.  This  is  one  of  the 
effects  of  religion.  It  is  fiir  from  gloom  ;  it 
diffuses  joy  over  the  mind  ;  and  it  bestow  a 
additional  joy  in  the  participation  of  even 
our  ordinary  pleasures.  H  Singlcricss  of 
heart.  This  means  with  a  sincere  and 
pure  heart.  They  were  satisfied  and 
thankful.  They  were  not  perplexed  or 
anxious;  nor  were  they  solicitous  for  the 
luxurious  living,  or  aspiring  after  the  vain 
objects  of  the  men  of  the  world.  Comp. 
Rom.  xii.  8.  2  Cor.  i.  12.  Col.  hi.  22.  Eph. 
vi.  5. 

47.  Praising  God.    See  Luke  xxiv.  53. 
U"  And  having  favour.    See  Luke  ii.  52. 
IT  With  all  the  people.    That  is,  with  the 
great  mass  of  the  people  ;  with  the  peo- 
ple generally.     It  does  not  mean  that  all 
the    people   had    become  reconciled   to 
Christianity;  but  their  humble,  serious 
and  devoted  lives  won  the  favour  of  the 
great  mass  of  the  community,  and  silenced 
opposition  and  cavil.  This  was  a  remark- 
able effect,  but  God  has  power  to  silence 
opposition;  and  there  is  nothing  so  well 
fitted  to  do  this  as  the  humble  and  con- 
sistent lives  of  his  friends.     IT  And  the 
Lord  added.     See  ch.  v.  14 ;  xi.  24,  &c. 
It  was  the  Lord  who  did  this.   There  was 
no  power  in  man  to  do  it ;  and  the  Chris- 
tian loves  to  trace  all  increase  of  the 
church  to  the  grace  of  God.     IT  Added 
Caused,  or  inclined  them  to  be  joined 
to  the  church.      IT  The  church.    To  the 
assembly  of  the  followers  of  Christ.    rTj 
ey.xKyjrria.      The    word    church    properly 
means  those  who  are  called  out,  and  is 
applied  to  Christians  as  being  called  out. 
or  separated  from  the  world.    It  is  used 
but  three  times  in  the  Gospels.  Matt.  x\  i 
18;   xviii.  17.     It  occurs  frequently  in 
other  parts  of  the  New  Testament,  and 
usually  as  applied   to  the   followers  of 
Christ.     Comp.  Acts  v.  11;  vii.  38;  viii. 
1.3;  ix.  31 ;  xi.  22.  26;  xii.  1.  5,  &c.  It  is 
used  in  classic  writers  to  denote  an  assem- 
bly of  any  kind,  and  is  twice  thus  used  in 
the  New  Testament  (Acts  xix.  39.  41), 
where  it  is  translated  "  assembly."  IT  Such 
as  should  be  saved.  This  whole  phrase  is  a 
translation  of  a  participle,  toO?  oo^Ofievuvs. 
It  does  not  express  any  purpose  that,  they 
should  be  saved,  but  simply  the  fact  that 


,-(. 


THE  ACTS. 


[A.  D.  33. 


,    III. 

]Y[0\Y  Peter  am!  John  went  up  to- 

-L^    gether  into  tin;  temple  at  ■  the 

hour  of  prayer,  beingthe  ninth  hour. 

.  d  a  certain  man,  lame  from 

,.17.  D.i.6.10. 


they  were  those  who  would  be,  or  who 
iuI  i"  he  Baved.  It  is  clear,  how- 
ex  it,  from  this  expression,  that  those  who 
became   members  of  the  church  were 

bo  continued  to  adorn  their  pro- 

or  u  ho  gave  proof  that  they  were 
mill  re  Christians.  It  is  implied  here, 
also,  that  those  who  are  to  be  saved  will 
join  themselves  to  the  church  of  God. 
This  is  every  where  required;  and  it 
constitutes  one  evidence  of  piety  when 
e  willing  to  face  the  world,  and 
give  themselves  at  once  to  the  service  of 
the  Lord  Jesus. — Two  remarks  may  be 
made  on  the  last  verse  ol"  this  chapter; 
nne  is,  that  the  effect  of  a  consistent 
Christian  life  will  be  to  command  the  re- 

the  world;  and  the  other  is,  that 

t  will  be  continually  to  increase 
the  number  of  those  who  shall  be  saved. 
In  this  case  they  were  daily  added  to  it; 
■<:•.  ■  church  was  constantly  increasing: 
and  the  same  result  may  be  expected  in 
all  eases  where  there  is  similar  zeal  self 
denial,  consistency,  and  prayer. 

We  have  now  contemplated  the  foun- 
dation of  the  Christian  church;  and  the 

nous  revival  of  religion.  This 
chapter  deserves  to  be  profoundly  studied 
by  all  the  ministers  of  the  gospel,  and  by 
all  who  pray  for  the  prosperity  of  the 
b  ing dora  of  God.  It  should  excite  our 
fervent  gratitude  that  God  has  left  this 

i  the  lirst  great  work  of  grace; 
and  our  fervent  prayers  that  be  would 
multiply  ami  extend  such  scenes  until  the 
earth  shall  be  filled  with  his  glory. 
CHAPTER  III. 
1.  Pt  ter  and  John  went  up,  &c.  In  Luke 
xxiv.  53,  it  is  said  that  the  apostles  wore 
continually  in  the  temple,  praising  and 
blessing  God.  From  Acts  ii.  4G,  it  is  clear 
th  '  all  the  disciples  were  accustomed 
daily  to  resort  to  the  temple  for  devotion. 
Whether  they  joined  in  the  sacrifices  of 
the  temple-service  is  not  said;  but  the 
thing  is  not  improbable.  This  was  the 
place  and  the  manner  in  which  they  and 
their  fathers  had  worshipped.  They  came 
slowly  to  the  conclusion  that  they  were 

the  temple;  and  they  would  na- 
turally resort  there  with  their  country- 
men to  worship  the  God  of  their  fathers. 
In  the  previous  chapter  (ii.  43),  we  are 
told  in  general  that  many  wonders  and 


his  mother's  womb,  was  carried, 
whom  they  laid  daily  at  the  u;ate  l 
of  the  temple  which  is  called  Beau- 
tiful, to  ask  alms  of  them  that  en- 
tered into  the  temple ; 


signs  were  done  by  the  hands  of  the 
apostles.  From  the  many  miracles  wnich 
were  performed,  Luke  selects  one,  of 
which  he  gives  a  more  full  account;  and 
especially  as  it  gives  him  occasion  to  re- 
cord another  of  the  addresses  of  Peter  to 
the  Jews.  An  impostor  would  have  been 
satisfied  with  the  general  statement  that 
many  miracles  were  peribrmed.  The  sa- 
cred writers  descend  to  particulars,  and 
tell  us  where,  and  in  relation  to  whom, 
they  were  performed.  This  is  a  proof 
that  they  were  honest  men,  and  did  not 
intend  to  deceive.  H  Into  the  temple.  Not 
into  the  edifice  properly  called  the  tem- 
ple, but  into  the  court  of  the  temple, 
where  prayer  was  accustomed  to  be 
made.  See  Note,  Matt.  xxi.  12.  IT  At  the 
hour  of  prayer,  &c.  The  Jewish  day  was 
divided  into  twelve  equal  parts;  of 
course,  the  ninth  hour  would  be  abou: 
three  o'clock,  P.  M.  This  was  the  hour 
of  evening  prayer.  Morning  prayer  was 
offeree]  at  nine  o'clock.  Comp.  Ps.  lv.  17. 
Dan.  vi.  10. 

2.  Lame,  &c.  The  mention  of  this 
shows  that  there  was  no  deception  in  the 
case.  The  man  had  been  always  lame  ; 
he  was  obliged  to  be  carried  ;  and  he  was 
well  known  to  the  Jews.  IT  Whom  they 
laid  daily.  That  is,  his  friends  laid  him 
there  daily.  He  would  therefore  be  well 
known  to  those  who  were  in  the  habit  of 
entering  the  temple.  Among  the  ancients 
there  were  no  hospitals  for  the  afflicted  ; 
and  no  alms-houses  for  the  poor.  The 
poor  wore  dependent,  therefore,  on  the 
charity  of  those  who  were  in  better  cir- 
cumstances. It  became  an  important 
matter  for  them  to  be  placed  where  they 
would  see  many  people.  Hence  it  was 
customary  to  place  them  at  the  gates  of 
rich  men  (Luke  xvi.  20) ;  and  they  also 
sat  by  the  side  of  the  highway  to  beg 
where  many  persons  would  pass.  Mark 
x.  40.  Luke  xviii.  35.  John  ix.  ] — 8.  The 
entrance  to  the  temple  would  be  a  favour- 
able place  for  begging;  for,  (1.)  great 
multitudes  were  accustomed  to  enter 
there;  and  (2.)  when  going  up  for  the 
purposes  of  religion,  they  would  be  more 
inclined  to  give  alms  than  at  other  times, 
and  especially  was  this  true  of  the  Phari 
sees,  who  were  particularly  desirous  of 
publicity  in  bestowing  charity.     It  is  re« 


A.D.  33.] 


CHAPTER  III. 


61 


3  Who,  seeing  Peter  and  John 
about  to  go  into  the  temple,  asked 
an  alms. 

4  And  Peter,  fastening  his  eyes 
upon  him,  with  John,  said,  Look 
on  us. 

5  And  he  gave  heed  unto  them, 

corded  by  Martial  (i.  1  12.),  that  this  cus- 
tom prevailed  among  the  Romans  of  plac- 
ing the  poor  by  the  gates  of  the  temples  ; 
and  the  custom  was  also  observed  a  long 
time  ;n  the  Christian  churches.  IT  At  the 
gate  oj  the  temple  which  is  called  Beautiful. 
In  regard  to  this  gate  there  have  been 
two  opinions,  one  of  which  supposes  that 
this  was  the  gate  commonly  called  Nica- 
nor,  which  led  from  the  court  of  the  Gen- 
ttlosJto  the  court  of  the  women  (see  Plan 
in  I^es  on  Matt.  xxi.  12, ,  and  the  other, 
that  it  was  the  gate  at  the  eastern  entrance 
of  the  temple,  commonly  called  Susan. 
It  is  not  easy  to  determine  which  is  in- 
tended ;  though  from  the  fact  that  it  oc- 
curred near  Solomon's  porch  (ver.  11, 
comp.  Plan  of  the  temple,  Matt  xxi.  12), 
it  seems  probable  that  the  latter  was  in- 
tended. This  gate  was  large  and  splen- 
did. It  was  made  of  Corinthian  brass,  a 
most  valuable  metal,  and  made  a  magni- 
ficent appearance.  Josephus,  Jewish  War, 
b.  v.  ch.  v.  $  3.     11  To  ask  alms.  Charity. 

3.  Who,  seeing  Peter,  &c.  There  is  up 
evidence  that  he  was  acquainted  with 
them,  or  knew  who  they  were.  He  asked 
of  them  as  he  was  accustomed  to  do  of 
the  multitude  that  entered  the  temple. 

4.  Fastening  his  eyes.  The  word  used 
here  denotes  to  look  intently,  or  with  fixed 
attention.  It  is  one  of  the  peculiar  words 
which  Luke  uses.  Luke  iv.  20 ;  xxii.  56 ; 
Acts  i.  10  ;  iii.  12  ;  vi.  15 ;  vii.  55 ;  x.  4,  &c 
in  all  twelve  times.  It  is  used  by  no 
other  writer  in  the  New  Testament,  ex- 
cept by  Paul  twice,  2  Cor.  iii.  7. 13.  IT  Look 
on  us.  All  this  was  done  to  fix  the  atten- 
tion. He  wished  to  call  the  attention  of 
the  man  distinctly  to  himself,  and  to  what 
he  was  about  to  do.  It  was  also  done 
that  the  man  might  be  fully  apprised  that 
his  restoration  to  health  came  from  him. 

6.  Silver  and  gold  have  I  none.  The 
man  had  asked  for  money ;  Peter  assures 
him  that  he  had  not  that  to  give ;  it  was 
done,  however,  in  such  a  way  as  to  show 
his  willingness  to  aid  him,  if  he  had  pos- 
S3ssed  it.  IT  Such  us  I  have.  Such  as  is 
in  my  power.  It  is  not  to  be  supposed 
thai  he  meant  to  Bay  that  he  originated 
this  power  himself,  but  only  that  it  was 
intrusted  to  him.     lie  immediately  adds 


expecting  to  receive  something  of 
them. 

6  Then  Peter  said,  Silver  and 
gold  have  1  none :  but  such  as  1 
have  give  I  thee :  In  <*  the  name  of 
Jesus  Christ  of  Nazareth,  rise  up 
and  walk. 

ac.4.10. 

that  it  was  derived  solely  lrom  the  Lord 
Jesus  Christ.  11  In  the  name.  Comp.  ch. 
iv.  10.  In  Mark  xvi.  17,  18,  it  is  said, 
"These  signs  shall  follow  them  that  be- 
lieve; in  my  name  shall  they  cast  out 

devils,  &c they  shall   lay  hands   on 

the  sick,  and  they  shall  recover."  The 
expression  means  by  his  authority,  or  in 
virtue  of  power  derived  from  him.  We 
are  here  struck  with  a  remarkable  differ- 
ence between  the  manner  in  which  the 
Lord  Jesus  wrought  miracles,  and  that  in 
which  it  was  done  by  his  apostles.  lie 
did  it  in  his  own  name,  and  by  virtue  of 
his  own  power.  He  claimed  dominion 
over  disease  and  death.  The  apostles 
never  attempted  to  perform  a  miracle  by 
their  own  power.  It  was  only  in  the  name 
of  Jesus;  and  this  circumstance  alone 
shows  that  there  was  a  radical  difference 
between  Christ  and  all  other  prophets 
and  teachers.  %  Of  Nazareth.  This  was 
the  name  by  which  he  was  commonly 
known.  By  this  name  he  had  been  desig- 
nated among  the  Jews,  and  on  the  cross. 
It  is  by  no  means  improbable  that  the  man 
had  heard  of  him  by  this  name;  and  it 
was  important  that  he  should  understand 
that  it  was  by  the  authority  of  him  who 
had  been  crucified  as  an  impostor.  'I  Rise 
and  walk.  To  do  this  would  be  evidonee 
of  signal  power.  It  is  remarkable  that  in 
cases  like  this,  they  were  commanded  to 
do  the  thing  at  once.  See  similar  cases 
in  John  v.  8.  Matt.  ix.  G ;  xii.  13.  It  would 
have  been  easy  to  allege  that  they  had  no 
■power,  that  they  were  lame,  or  sick,  or 
palsied,  and  could  do  nothing  until  Cod 
should  give  them  strength.  But  the  com- 
mand was  to  do  the  thing;  nor  did  the 
Saviour  or  the  apostles  stop  to  convince 
them  that  they  could  do  nothing.  They 
did  not  doubt  tnat  if  it  were  done,  they 
would  ascribe  the  power  to  God.  Pre- 
cisely like  this  is  the  condition  of  the  sin- 
ner. God  commands  him  to  do  the  thing  : 
to  repent,  and  believe,  and  lead  a  holy 
life.  It  is  not  merely  to  attempt  to  do  it; 
to  make  use  of  means ;  or  to  wait  on  him ; 
but  it  is  actually  to  repent  and  believe  the 
gospel.  Where  he  may  obtain  power  to 
do  it  is  another  question.  It  is  easy  for 
him  to  involve  himself  in  difficulty,  as  it 


63 


THE  ACTS. 


[A.  D.  33. 


7  And  he  took  him  by  the  right 
hand,  and  lifted  Mm  up  :  and  im- 
mediately his  feet  and  ankle-bones 
received  strength. 

8  And  he,  leaping a  up,  stood, 
and  walked,  and  entered  with  them 
into  the  temple,  walking,  and  leap- 
ing, and  praising  God. 

a  Is.35.6. 

would  have  been  in  these  cases.  But 
the  command  of  God  is  positive,  and  must 
be  obeyed.  If  not  obeyed,  men  must 
perish ;  just  as  this  man  would  have  been 
always  lame  if  he  had  put  forth  no  effort 
of  his  own.  When  done,  a  convicted 
sinner  will  do  just  as  this  man  did,  in- 
sti  actively  give  all  I  he  praise  to  God.  ver.  8. 

7.  And  he  took  him.  He  took  hold  of 
his  band.  To  take  hold  of  the  hand  in 
Biich  a  case  was  an  offer  of  aid,  an  indi- 
cation that  Peter  was  sincere,  and  was  an 
inducement  to  him  to  make  an  effort. 
This  may  be  employed  as  a  beautiful 
illustration  of  the  manner  of  God  when 
he  commands  men  to  repent  and  believe, 
fie  does  not  leave  them  alone;  he  ex- 
tends help,  and  aids  their  efforts.  If  they 
tremble,  and  feel  that  they  are  weak,  and 
needy,  and  helpless,  his  hand  is  stretched 
out,  and  his  power  exerted  to  impart 
strength  and  grace.  1T  His  feel  and  ankle- 
bones.  The  fact  that  strength  was  imme- 
diately imparted  ;  that  the  feet,  long  lame, 
were  now  made  strong,  was  a  full  and 
clear  proof  of  miraculous  power. 

8.  And  he,  leaping  up.  This  was  a 
natural  expression  of  joy;  and  it  was  a 
striking  fulfilment  of  the  prophecy  in  Isa. 
xxxv.  6:  "Then  shall  the  lame  man  leap 
us  an  hart."  The  account  here  given  is 
one  that  is  perfectly  natural.  The  man 
would  be  filled  with  joy,  and  would  ex- 
press it  in  this  manner.  He  had  been 
lame  from  a  child ;  he  had  never  walked  ; 
and  there  was  more  in  the  miracle  than 
merely  giving  strength.  The  act  of  walk- 
ing is  one  that  is  acquired  by  long  prac- 
tice. Children  learn  slowly.  Casper  Hau- 
ser,  lately  discovered  in  one  of  the  cities 
of  Germany,  who  had  been  confined  in 
prison  from  a  child,  was  unable  to  walk 
in  an  easy  way  when  released,  but  stum- 
bled in  a  very  awkward  manner.  (See 
his  Life.)  When,  therefore,  this  man  was 
able  at  once  to  walk,  it  was  clear  proof 
of  a  miracle.  IT  Praising  God.  This  was 
ihe  natural  and  appropriate  expression  of 
his  feelings  on  this  occasion.  His  heart 
would  be  "full;  and  he  could  have  no 
doubt  that  this  blessing  had  come  from 


9  And  all  the  people  saw  him 
walking  and  praising  God  : 

10  And  they  knew  that  it  was  he 
which  sat  for  alms  at  the  Beautiful 
gate  of  the  temple  :  and  they  were 
tilled  with  wonder  and  amazement 
at  that  which  had  happened  unto 
him. 


God  alone.  It  is  remarkable  that  he  did 
not  even  express  his  gratitude  to  Peter 
and  John.  They  had  not  pretended  to 
restore  him  in  their  own  name ;  and  he 
would  feel  that  man  could  not  do  it.  It 
is  remarkable  that  he  praised  God  with- 
out being  taught  or  entreated  to  do  it.  It 
was  instinctive — the  natural  feeling  of 
the  heart.  So  a  sinner.  His  first  feelings 
when  renewed,  will  be  to  ascrioe  the 
praise  to  God.  While  he  may  and  will 
feel  regard  for  the  ministry  by  whose 
instrumentality  he  has  received  the  bless- 
ing, yet  his  main  expression  of  gratitude 
will  be  to  God.  And  this  he  will  do  in- 
stinctively; he  needs  no  prompter;  he 
knows  that  no  power  of  man  is  equal  to 
the  work  of  converting  the  soul,  and  will 
rejoice,  and  give  all  the  praise  to  the 
God  of  grace. 

9,  10.  And  all  the  people,  &c.  The  pen- 
pie  who  had  been  accustomed  to  sec  him 
sit  in  a  public  place,  tf  And  they  knar, 
&c.  In  this  they  could  not  be  deceived ; 
they  had  seen  him  a  long  time,  and  now 
they  saw  the  same  man  expressing  his 
praise  to  God  for  complete  recovery.  The 
particulars  in  this  miracle  are  the  follow- 
ing ;  and  they  are  as  far  as  possible  from 
any  appearance  of  imposture.  1.  The 
man  had  been  afflicted  from  a  child  This 
was  known  to  all  the  people.  At  this 
time  he  was  forty  years  of  age.  ch.  iv.  22. 
2.  He  was  not  an  impostor.  If  he  had 
pretended  lameness,  it  is  wonderful  that 
lie  had  not  been  detected  before,  and  not 
have  been  suffered  to  occupy  a  place  thus 
in  the  temple.  3.  The  apostles  had  no 
agency  in  placing  him  there.  They  had 
not  seen  him  before.  There  was  mani- 
festly no  collusion  or  agreement  with  him 
to  attempt  to  impose  on  the  people.  4.  The 
man  himself  was  convinced  of  the  mira- 
cle ;  and  Hid  not  doubt  that  the  power  by 
which  he  had  been  healed  was  of  God. 
5.  The  people  were  convinced  of  the  same 
thing.  They  saw  the  effects ;  they  had 
known  him  well ;  they  had  had  every 
opportunity  to  know  that  he  was  dis- 
eased ;  and  they  were  now  satisfied  that 
he  was  restored     There  was  no  possi 


A.  0.  33.] 


niAPTnft  in. 


63 


11  And,  as  the  iame  man  which 
was  healed  hold  Peter  and  John, 
all  the  people  ran  together  unto 
them,  in  the  porch  °  that  is  called 
Solomon's,  greatly  wondering. 

12  And  when  Peter  saw  it,  he 
answered  unto  the  people,  Ye  men 
of  Israel,  why  marvel  ye  at  this  1 

oJuo.  10.23.  c.5.12. 


bilify  of  deception  in  the  case.  It  was 
not  merely  the  friends  of  Jesus  that  saw 
this  ;  not  {hose  who  had  an  interest,  in  the 
miracle,  but  those  who  had  been  his  ene- 
mies, and  who  had  just  before  been  en- 
gaged in  putting  him  to  death.  Let  this 
miracle  be  compared,  in  these  particulars, 
with  those  pretended  miracles  which  have 
been  affirmed  to  have  been  wrought  in 
defence  of  other  systems  of  religion,  and 
it  will  be  seen  at  once  that  here  is  every 
appearance  of  sincerity,  honesty,  anil 
ruth;  and  in  them  every  mark  of  decep- 
tion, fraud,  and  imposition.  (See  Paley's 
Evidences  of  Christianity,  Proposition  ii. 
eh  ii.) 

11.  Held  Peter  arid  John.  The  word 
held  means  he  adhered  to  them  5  lie  joined 
himself  to  them ;  he  was  desirous  of  re- 
maining  with  them,  and  participating 
with  them.  IT  All  the  people,  &c.  Excited 
by  curiosity,  they  came  together.  The 
fact  of  the  cure,  and  the  conduct  of  the 
man,  would  soon  draw  together  a  crowd, 
and  thus  furnish  a  favourable  opportunity 
for  preaching  to  them  the  gospel.  IT  In 
l he  porch,  &c.  This  porch  was  a  covered 
way  or  passage  on  the  east  side  of  the 
temple.  It  was  distinguished  for  its  mag- 
nificence. See  the  Plan  and  description 
oi'the  temple,  Notes  on  Matt.  xxi.  12. 

12.  When  Peter  saw  it.  Saw  the  peo- 
ple assembling  in  such  multitudes  and 
wondering  at  the  miracle.  IT  He  answered. 
The  word  answer,  with  us,  implies  that  a 

n  had  been  asked,  or  that  some 
subject  had  been  proposed  for  considera- 
tion. But  the  word  is  used  in  a  different 
sense  in  the  Bible.  It  is  often  used  when 
i;. i  question  was  asked,  but  when  an  oc- 
cur: ion  was  offered  for  remarks,  or  where 
an  opportunity  was  presented  to  make  a 
statement.  It  is  the  same  as  replying  to 
a  thing,  or  making  a  statement  in  regard 
to  some  subject.  Dan.  ii.  2G.  Acts  v.  8. 
";  \  i  nr  n  ni  Israel.  Jews.  Comp.  ch.  ii. 
14.  1T  Why  marvel  ye  at.  this?  The  par- 
ticular thing  which  he  intended  to  re- 
prove here,  was  not  that  they  wondered, 
fjr  that  was  proper;  but  that  they  looked 


or  why  look  ye  so  earnestly  on  us, 
as  though  by  our  own  *  power  or 
holiness  we  had  made  this  man  to 
walk  1 

13  The  God  c  of  Abraham,  and 
of  Isaac,  and  of  Jacob,  the  God  of 
our  fathers, d  hath  glorified  e  his  Son 
Jesus ;  whom  ye  delivered  up.  and 

6  2Cor.3.5.  c  Matt. 22.32.  rf  c.5.30,31. 

e  Jno.17.1.  Ep.1.20-22.  l'h.2.9-11.  He. 2.0.  Re.1.5,18. 


on  Peter  and  John  as  if  they  had  been  the 
authors  of  this  healing.  They  ouL'ht  to 
have  understood  it.  The  Jew 
sufficiently  acquainted  with  miracles  to 
interpret  them,  and  to  know  whence  they 
proceeded;  and  they  ought  not,  therefore, 
to  ascribe  them  to  man,  but  to  inquire 
why  they  had  been  wrought  by  God. 
1T  Why  look  ye,  &c.  Why  do  ye  fix  the 
eyes  with  amazement  on  us,  as  though  we 
could  do  this  ?  Why  not  look  at  once  to 
God  ?  IT  By  our  own  power.  By  any  art 
of  healing,  or  by  any  medicine,  we  had 
done  this,  f  Or  holiness.  Piety.  As  if 
God  had  bestowed  this  on  us  on  account 
of  our  personal  and  eminent  piety.  It  may 
be  remarked,  that  here  was  ample  oppor- 
tunity for  them  to  establish  a  reputation 
of  their  own.  The  people  were  disposed 
to  pay  them  honours  ;  they  might  at  once 
have  laid  claim  to  vast  autiiority  over 
them  ;  but  they  refused  all  such  personal 
honours,  and  ascribed  all  to  the  Lord 
Jesus.  Whatever  success  may  attend  the 
ministers  of  the  gospel ;  or  however  much 
the  world  may  be  disposed  to  do  them 
honour ;  they  should  disclaim  all  power  in 
themselves,  and  ascribe  it  to  the  Lord 
Jesus  Christ.  It  is  not  by  the  talents  or 
personal  holiness  of  ministers,  valuable  as 
these  are,  that  men  are  saved  ;  it  is  only 
by  the  power  of  God,  designed  to  honour 
his  Son.     See  2  Cor.  iii.  5,  6. 

13.  The  God  of  Abraham.  He  is  called 
the  God  of  Abraham  because  Abraham 
acknowledged  him  as  his  God,  and  because 
God  showed  himself  to  be  his  friend. 
Comp.  Matt.  xxii.  32.  Ex.  iii.  o.  15.  Gen 
xxviii.  13;  xxvi.  24.  It  was  important  to 
show  that  it  was  the  same  God  who  had 
done  this  that  had  been  acknowledged  by 
their  fathers;  and  that  they  were  not 
about  to  introduce  the  worship  of  nny 
other  God.  And  it  was  especially  impor- 
tant, because  the  promise  had  been  made 
to  Abraham,  that  in  his  seed  should  all 
the  families  of  the  earth  be  blessed.  Gen. 
xii.  3.  Comp.  Gal.  iii.  1G.  II  Hath  glorified. 
Has  honoured.  You  denied,  di 
and  murdered  him  ;  but  God  has  exalted 


Gi 


THE  ACTS. 


[A.  D.  3S 


denied  a  him  in  the  presence  of  Pi- 
lute,  when  he  b  was  determined  to 
let  him  go. 

14  liut  ye  denied  the  Holy c  One 
and  the  .Inst,  d  and  desired  a  mur- 
derer to  be  granted  unto  you ; 

a  Jno.19.15.  b  Matt.27.17-25.  Lu.23.16-23. 

c  Fs.16.I0.  Lu.1.35.  d  c.7.52;2J.U. 

and  honoured  him.  This  miracle  was 
done  in  the  name  of  Jesus,  ver.  G.  It  was 
the  power  of  God  that  had  restored  him  ; 
and  by  putting  forth  this  power  God  had 
shown  that  he  approved  the  work  of  his 
Son,  and  was  disposed  to  honour  him  in 
the  view  of  men.  Comp.  John  xvii.  1. 
Eph.  i.  20-22.  Phil.  ii.  9—11.  Heb.  ii.  9. 
Rev.  i.  5—18.  IT  Ye  delivered  up.  That 
is,  you  delivered  him  to  the  Romans  to  be 
put  to  death.  See  Note,  ch.  ii.  23.  IT  And 
denied  him  in  the  presence  of  Pilaie.  De- 
nied that  he  was  the  Messiah.  Were 
unwilling  to  own  him  as  your  long-ex- 
pected King.  John  xix.  15.  IF  When  he 
was  determined,  &e.  Matt.  xxvn.  17 — 25. 
Luke  xxiii.  16 — 23.  Pilate  was  satisfied 
of  his  innocence  ;  but  he  was  weak,  and 
timid,  and  irresolute,  and  yielded  to  their 
wishes.  The  fact  that  Pilaie  regarded 
him  as  innocent  was  a  strong  aggravation 
of  their  crime.  They  should  have  re- 
garded him  as  innocent;  but  they  urged 
on  his  condemnation,  against  the  delibe- 
rate judgment  of  him  before  whom  they 
had  arraigned  him  ;  and  thus  showed  how 
obstinately  they  were  resolved  on  his 
death. 

14.  The  holy  One,  &c.  See  Ps.  xvi.  10. 
Comp.  Note,  Acts  ii.  27.  IF  And  (he  just. 
The  word  just  here  denotes  innocent,  or 
one  who  was  free  from  crime.  It  properly 
is  used  in  reference  to  law,  and  denotes 
one  who  stands  upright  in  the  view  of  the 
law,  or  who  is  not  chargeable  with  crime. 
In  this  sense  the  Lord  Jesus  was  not  only 
personally  innocent,  but  even  before  his 
judge3  he  stood  unconvicted  of  any 
crime  The  crime  charged  on  him  at 
first  was  blasphemy  (Matt.  xxvi.  65);  and 
on  this  charge  the  Sanhedrim  had  con- 
demned him,  without  proof.  But  of  this 
charge  Pilate  would  not  take  cognizance, 
and  hence  before  him  they  charged  him 
with  sedition.  Luke  xxiii.  2.  Neither  of 
these  charges  were  made  out;  and,  of 
course,  in  the  eye  of  the  law  he  was  in- 
nocent and  just.  It  greatly  aggravated 
their  crime  that  they  demanded  his  death 
still,  even  after  it  was  ascertained  that 
they  could  prove  nothing  against  him ; 
thus  showing  that  it  was  mere  hatred  and 
malice  that  led  them  to  seek  Ins  death 


15  Ar.d  killed  the  '  Prince  of  life, 
whom  Cod  hath  raised  e  from  the 
dead  ;  whereof  f  we  are  witnesses. 

16  And  his  name,  through  faith 
in  his  name,  hath  made  this  man 
strong,  whom  ye  see  and   know ; 

i  or,  author.  Jno.1.4.  Uno.5.11.  e  Matt  28.2-6. 

Ep.1.20.        /c.2.32. 


IT  And  desired  a  murderer.     Matt,  xxvii. 
21. 

15.  And  killed  the  Pnnce  of  Life.  The 
word  rendered  prince  denotes  properly  a 
military  leader  or  commander.  Hence. 
in  Heb*  ii.  10,  it  is  translated  captain  ;  "  It 
became  him ....  to  make  the  Captain  oj 
their  salvation  perfect  through  sufferings." 
As  a  captain  or  commander  leads  on  to 
victory,  and  is  said  to  obtain  it,  so  the 
word  comes  to  denote  one  who  is  the 
cause,  the  author,  th.9  procurer,  &c.  In 
this  sense  it  is  used,  Acts  v.  31,  "Him 
hath  Cod  exalted  to  be  a  Prince  and  a 
Saviour,  for  to  give  repentance  to  Israel," 
&c.  In  Heb.  xii.  2,  it  is  properly  rendered 
author ;  "  Looking  unto  Jesus,  the  author 
and  finisher  of  our  faith."  The  word 
author,  or  giver,  would  express  the  mean- 
ing of  the  word  here.  It  also  implies  that 
he  has  dominion  over  life;  an  idea,  in- 
deed, which  is  essentially  connected  with 
that  of  his  being  the  author  of  it.  The 
word  life  here  is  used  in  a  large  sense,  as 
denoting  all  manner  of  life.  In  this  sense 
it  is  used  in  reference  to  Christ  in  John  i. 
4,  "In  him  was  life,"  &c.  Comp.  John  v. 
26.  1  John  v.  1 1.  1  Cor.  xv.  45.  Jesus  is 
here  called  the  Prince  of  life  in  contrast 
with  him  whom  the  Jews  demanded  in 
his  place,  Barabbas.  He  was  a  murderer 
(Luke  xxiii.  19.  Mark  xv.  7),  one  who  had 
destroyed  life;  and  yet  they  demanded 
that  he  whose  character  it  was  to  destroy 
life  should  be  released,  and  the  Author 
of  life  to  be  put  to  death.  IT  Whom  God 
hath  raised,  &e.  ch.  ii.  24.  32. 

16.  And  his  name.  The  name  of  Jesus 
is  here  put  for  Jesus  himself;  and  it  is 
the  same  as  saying,  "  and  he,"  &c.  In  this 
way  the  word  name  is  often  used  by  the 
Hebrews,  especially  when  speaking  of 
Cod.  Acts  i.  15;  iv.  12.  Eph.  i.  21.  Rev. 
iii.  4.  It  does  not  mean  that  there  was 
any  efficacy  in  the  mere  name  of  Jesus 
that  should  heal  the  man,  but  that  it 
was  done  by  his  authority  and  power. 
IT  Through  faith  in  his  name.  By  means 
of  faith  in  him ;  that  is,  by  the  faith 
which  Peter  and  John  had  in  Jesus.  It 
does  not  refer  to  any  faith  that  the  man 
had  himself,  for  there  is  no  evidence  that 
he  believed  w  him.   But  it  was  by  means 


A.  D.  33.] 


CHAPTER  III. 


65 


yea,  the  faith  which  is  by  him  hath 
given  him  this  perfect  soundness  in 
the  presence  of  you  all. 


of  the  faith  which  the  apostles  exercised 
m  him  that  the  miracle  was  wrought,  and 
was  t ha.--  a  fulfilment  of  the  declaration 

in  Matt  xvii.  20,  "  If  ye  have  faith ye 

shall  Bay  to  this  mountain,  remove  hence," 
cVc.  This  truth  Peter  repeals  two  or  three 
times  in  the  verse  to  impress  it  more  dis- 
tinctly on  the  minds  of  his  hearers. 
*ii  Whom  ye  see  and  know.  There  could 
theretbre  be  no  mistake.  Ilo  was  well 
known  lo  them.  There  was  no  doubt 
aboul  the  truth  of  the  miracle  (ch.  iv.  16), 
and  the  only  inquiry  was  in  what  way  it 
had  been  done.  This  Peter  affirms  to 
have  been  accomplished  only  by  the 
power  of  the  Lord  Jesus.  iT  Perfect 
soundness.  oko<\v^:xv.  This  word  is  not 
used  elsewhere  in  the  New  Testament. 
It  denotes  integrity  of  parts,  freedom  from 
any  defect ;  and  .t  here  means  that  the 
cure  was  perfect  and  entire,  or  that  he 
was  completely  restored  to  the  use  of  his 
limbs,  ft  In  the  presence  of  you  all.  You 
are  all  witnesses  of  it,  and  can  judge  for 
yourselves.  This  shows  how  confident 
the  apostles  were  that  a  real  miracle  had 
been  performed.  They  were  willing  that 
it  should  be  examined;  and  this  is  con- 
clusive proof  that  there  was  no  attempt 
at  imposture.  A  deceiver,  or  one  who 
pretended  to  work  miracles,  would  have 
been  cautious  of  exposing  the  subject  to 
the  danger  of  detection. 

17.  And  now,  brethren.  Though  they 
had  been  guilty  of  a  crime  so  enormous, 
yet  Peter  shows  the  tenderness  of  his 
heart  in  addressing  them  still  as  his  bre- 
thren. He  regarded  them  as  of  the  same 
nation  with  himself,  as  having  the  same 
hopes,  and  as  being  entitled  to  the  same 
privileges.  The  expression  also  shows 
that  he  was  not  disposed  to  exalt  himself 
as  being  by  nature  more  holy  than  they. 
This  verse  is  a  remarkable  instance  of 
tenderness  in  appealing  to  sinners.  It 
would  have  been  easy  to  have  reproach- 
ed them  for  their  enormous  crimes;  but 
it  was  not  the  way  to  reach  the  heart. 
He  had  indeed  statod  and  proved  their 
wickedness.  The  object  new  was  to 
bring  them  to  repentance  for  it ;  and  this 
was  to  fie  done  by  tenderness,  and  kind- 
ness, and  love.  Men  are  melted  to  con- 
trition, not  by  reproaches,  but  by  love.  1T  / 
mnf.  I  know;  tain  well  apprized  of  it. 
I  know  you  will  affirm  it;  and  I  admit 
that  it  was  so.     Still  the  enormous  deed 


17  And  now,  Irelhren,  I  wet  that 
through  ignorance  °  ye  did  it,  as  did 
also  your  rulers. 

o  Lu.23.34.  Jno.!6.3.  lCor.2.8 


Aim  been  done.  It  cannot  be  recalled  : 
and  it  cannot  be  innocent.  It  remains, 
therefore,  that  you  should  repent  of  if, 
and  seek  for  pardon.  H  That  through  ig- 
norance, &c.  Peter  does  not  mean  to 
affirm  that  they  were  innocent  in  having 
put  him  to  death,  for  he  had  just  proved 
the  contrary;  and  he  immediately  pro 
ceeds  to  exhort  them  to  repentance.  But 
he  means  to  say  that  their  offence  was 
mitigated  by  the  fact  that  they  were  igno- 
rant that  he  was  the  Messiah.  The  same 
thing  the  Saviour  himself  allirrned  when 
dying.  LuJe  xxiii.  31.  "Father,  forgive 
them,  for  tney  know  not  what  they  do." 
Comp.  Acts  xiii.  27  1  Cor.  ii.  8.  The 
same  thing  the  apostle  Paul  affirmed  in 
relation  to  himself",  as  one  of  the  reasons 
why  he  obtained  pardon  from  the  enor- 
mous crime  of  persecution.  1  Tim.  i.  13. 
In  cases  like  these,  though  crime  might 
be  mitigated,  yet  it  was  not  taken  entirely 
away.  They  were  guilty  of  demanding 
a  man  to  be  murdered  who  was  declared 
innocent;  they  were  urged  on  with  un- 
governable fury;  they  did  it  from  con- 
tempt and  malice  ;  and  the  crime  of  mur- 
der remained,  though  they  were  ignorant 
that  he  was  the  Messiah.  It  is  plainly 
implied  that  if  they  had  put  him  to  death 
knowing  that  he  was  the  Messiah,  and  as 
the  Messiah,  there  would  have  been  no 
forgiveness.  Comp.  Heb.  x.  25 — 29.  Igno- 
rance, therefore,  is  a  circumstance  which 
must  always  be  taken  into  view  in  an 
estimate  of  crime.  It  is  at  the  same  lime 
true,  that  they  had  opportunity  lo  know 
that  ho  was  the  Messiah;  but  the  mere 
fact  that  they  were  ignorant  of  it,  was 
still  a  mitigating  circumstance  in  the 
estimate  of  their  crime.  There  can  be 
no  doubt  that  the  mass  of  the  people 
had  no  fixed  belief  that  he  was  the 
Messiah.  *»  As  did  also  your  rulers. 
Comp.  1  Cor.  ii.  8,  where  the  apostle 
says  that  none  of  the  princes  of  this 
world  knew  the  wisdom  of  the  gospel, 
for  had  they  known  it,  they  would  not 
have  crucified  the  Lord  of  glory.  It 
is  certain  that  the  leading  Scribes  and 
Pharisees  were  urged  on  by  the  most  un- 
governable fury  and  rage  to  put  Jesus  to 
death,  even  when  they  had  abundant 
opportunity  to  know  his  true  character 
This  was  particularly  the  case  with  the 
high-priest.  Hut  yet  it  was  true  that 
they  did  not  believe  that  he  was  the  Mes- 


t3S 


18  But  those  °  things  which 
God  before  had  showed  by  the 
mouth  of  all  his  prophets,  that 
Christ  should  suffer,  he  hath  so 
fulfilled. 

a  Lu.24.44.  c.26.22,23. 


THE  ACTS.  [A.  D.  33. 


19  Repent b  ye  therefore,  and  be 
converted,  c  that  your  sins  may  be 
d  blotted  out,  when  the  times  of  re- 
freshing e  shall  come  from  the  pre- 
sence of  the  Lord ; 

b  c.2.38.  c  Is.l.  16-20.  Joei  2.!3.  d  Is.43.25. 

eJer.3 1.23-25.  Zep.3.14-20.  Re.21.4. 


aiah.  Their  minds  had  been  prejudiced. 
They  had  expected  a  prince  and  a  con- 
queror. All  their  views  of  the  Messiah 
were  different  from  the  character  which 
Jesus  manifested.  And  though  they  ?7iight 
have  known  that  he  was  the  Messiah ; 
though  he  had  given  abundant  proof  of 
the  fact,  yet  it  is  clear  that  they  did  not 
believe  it.  It  is  not  credible  that  they 
would  have  put  to  death  one  whom  they 
really  believed  to  be  the  Christ.  He  was 
the  hope,  the  only  hope  of  their  nation  ; 
and  they  would  not  have  dared  to  imbrue 
their  hands  in  the  blood  of  him  whom 
they  really  believed  to  be  the  illustrious 

Eersonage  so  long  promised,  and  expected 
y  their  fathers.  It  was  also  probably 
true  lhat  no  small  part  of  the  Sanhedrim 
was  urged  on  by  the  zeal  and  fury  of  the 
chief-priests.  They  had  not  courage  to 
resist  them;  and  yet  they  might  not  have 
entered  heartily  into  this  work  of  perse- 
cution and  death.  Comp.  John  vii.50 — 53. 
The  speech  of  Peter,  however,  is  not  in- 
tended to  free  them  entirely  from  blame  ; 
nor  should  it  be  pressed  to  show  that  they 
were  innocent.  It  is  a  mitigating  circum- 
stance thrown  in  to  show  them  that  there 
was  still  hope  of  mercy. 

18.  But  those  things.  To  wit,  those 
things  that  did  actually  occur,  pertaining 
to  the  life  and  death  of  the  Messiah. 
IT  Had  showed.  Had  announced,  or  fore- 
told. IT  By  the  month  of  all  his  -prophets. 
That  is,  by  the  prophets  in  general,  with- 
out affirming"  that  each  individual  pro- 
phet had  a  distinct  prediction  respecting 
this.  The  prophets  taken  together,  or  the 
prophecies  as  a  whole,  had  declared  this. 
The  word  all  is  not  unfrequently  used  in 
(his  somewhat  limited  sense.  Mark  i.  37. 
John  iii.  26.  In  regard  to  the  prophecies 
respecting  Christ,  see  Note,  Luke  x;av. 
27.  IT  Hath  so  fulfilled.  He  has  caused 
to  be  fulfilled  in  this  manner ;  that  is,  by 
the  rejection,  denial,  and  wickedness  of 
the  rulers.  It  has  turned  out  to  be  in 
strict  accordance  with  the  prophecy. 
This  fact  Peter  uses  in  exhorting  them  to 
repentance;  but  it  is  not  to  be  regarded 
as  an  excuse  for  their  sins.  The  mere  fact 
that  all  this  was  foretold,  that  it  was  in 
accordance  with  the  purposes  and  pre- 
dictions of  God,  does  not  take  away  the 


guilt  of  it,  or  constitute  an  excuse  for  it. 
In  regard  to  this,  we  may  remark,  (1.)  The 
prediction  did  not  change  the  nature  of 
the  act  The  mere  fact  that  it  was  fore- 
told, or  foreknown,  did  uot  change  its 
character.  See  Note,  ch.  i  23.  (2.)  Peter 
still  regarded  them  as  guihy.  He  did  not 
urge  the  fact  that  this  was  foreknown  as 
an  excuse  for  their  sin,  but  to  show  them 
that  since  all  this  happened  according  to 
the  prediction  and  the  purpose  of  Cod, 
they  had  hope  in  his  mercy.  The  plan 
was  that  the  Messiah  should  die  to  make 
a  way  for  pardon;  and,  therefore,  they 
ynight  have  hope  in  his  mercy.  (3.)  This 
was  a  signal  instance  of  the  power  and 
mercy  of  God  in  overruling  the  wicked 
conduct  of  men  to  further  his  purposes 
and  plans.  (4.)  All  the  other  sins  of  men 
may  thus  be  overruled,  and  thus  the  ■ 
wrath  of  man  may  be  made  to  praise 
him.  But,  (5.)  This  will  constitute  no  ex- 
cuse for  the  sinner.  It  is  no  part  of  his 
intention  to  honour  God,  or  to  advance 
his  purposes ;  and  there  is  no  direct  ten- 
dency  in  his  crimes  to  advance  his  glory. 
The  "direct  tendency  of  his  deeds  is  coun- 
teracted and  overruled  ;  and  God  brings 
good  out  of  the  evil.  But  this  surely  con- 
stitutes no  excuse  for  the  sinner. 

If  it  be  asked  why  Peter  insisted  on 
this,  if  he  did  not  mean  that  it  should  be 
regarded  as  an  excuse  for  their  sin  ;  I  re- 
ply, that  it  was  his  design  to  prove  thai 
Jesus  was  the  Messiah,  and  having  proved 
this,  he  could  assure  them  that  there  was 
mercy.  Not  because  they  had  not  been 
guilty;  not  because  they  deserved  favour; 
but  because  the  fact  that  the  Messiah  had 
come  was  an  argument  that  any  sinners 
might  obtain  mercy,  as  he  immediately 
proceeds  to  show  them. 

19.  Repent  ye.  Note,  Matt,  iii  2. 
IT  Therefore.  Because  of  your  sin  in  put- 
ting Jesus  to  death ;  and  because  he  is  the 
Messiah,  and  God  through  him  is  willing 
to  show  mercy  to  the  chief  of  sinners. 
1T  And  be  converted.  This  expression  con- 
veys an  idea  not  at  all  to  be  found  in  the 
original.  It  conveys  the  idea  of  passivity 
unconverted,  as  if  they  were  to  yield  to 
some  foreign  influence  that  they  were 
now  resisting.  But  the  idea  of  being  jus- 
sive in  this,  is  not  conveyed  by  the  origi- 


A. D.  33. J 


CHAPTER  III. 


C7 


nal  word.  The  word  means  properly  to 
turn  ;  to  return  to  a  path  from  which  one 
has  gone  astray;  and  then  to  turn  away 
from  sins,  or  to  forsake  them.  It  is  a  word 
used  in  a  general  sense  to  denote  the 
whole  turning  to  God.  That  the  form  of 
the  word  here  (iiri(rT<ili|/*Ti)  does  not  de- 
note passivity  may  be  elcarly  seen  by  re- 
ferring to  the  following  places,  v. here  the 
same  form  of  the  word  is  used.  Matt. 
juriv  IB.  Mark  xiii.  16.  Luke  xvii.  31. 
1  Thess.  i.  9.  The  expression,  therefore, 
would  have  been  more  appropriately 
rendered  "-repent,  and  turn,  that  your 
Bins,"  &c.  To  be  converted  cannot  be  a 
matter  of  obligation ;  but  to  turn  to  God 
is  the  duty  of  every  sinner.  The  crimes 
of  which  he  exhorted  them  to  repent 
were  those  pertaining  to  the  death  of  the 
Lord  Jesus,  as  well  as  all  the  pust  sins  of 
their  life.  Thoy  were  to  turn  from  the 
course  of  wickedness  in  which  Vney  and 
the  nation  had  been  so  long  walking. 
1  That  your  sins,  &c.  In  order  that  your 
sins  may  be  forgiven.  Sin  cannot  be  par- 
doned  before  man  repents  of  it.  In  the 
order  of  the  work  of  grace,  repentance 
must  always  precede  pardon.  Of  course, 
no  man  can  have  evidence  that  his  sin  is 
pardoned  until  he  repents.  Comp.  Isa.  j 
i.  16—20.  Joel  ii.  13.  IT  May  be  blotted  out. 
May  be  forgiven,  or  pardoned.  The  ex- 
pression, to  blot  out  sins,  occurs  also  in 
Isa.  xliii.  25.  Ps,  li.  1.  9.  Jer.  xviii.  23.  JNeh. 
iv.  5.  Isa.  xliv.  2'2.  The  expression,  to  blot 
out  a  name,  is  applied  to  expunging  it  from 
a  roll,  or  catalogue,  or  list,  as  of  an  army, 
cVc.  Ex.  xxxii.  32,  33.  Deut.  ix.  14;  xxv. 
l'J;  xxix.  2'J,  &c.  The  expression,  to  blot 
out  sins,  is  taken  from  the  practice  of  cre- 
ditors charging  their  debtors,  and  when 
the  debt  was  paid,  cancelling  it,  or  wholly 
removing  the  record.  The  word  used 
here  properly  refers  to  the  practice  of 
writing  on  tables  covered  with  wax,  and 
then  by  inverting  the  stylus,  or  instrument 
ot  writing,  smoothing  the  wax  again,  and 
thus  removing  every  trace  of  the  record. 
Tins  more  entirely  expresses  the  idea  of 
pardoning,  than  blotting  does.  It  means 
wholly  to  remove  the  record,  the  charge, 
and  every  trace  of  the  account  against  us. 
In  this  way  God  forgives  sins.  11  When 
the  times,  &c  The  word  'oa-cos,  rendered 
"  when,"  is  commonly  rendered  that,  and 
denotes  the  fi nal  cause,  or  the  reason  why 
a  thing  is  done.  Matt  ii.  23 ;  v.  1G.  45,  &c. 
Ry  many  it  has  been  supposed  to  have 
this  sense  here,  and  to  mean  "  repent.. .. 
i'i  order  that  the  tunes  of  refreshing  may 
come,"  &.c.  Thus  Kuinoel,  Groth; 
foot,  the  Syriac  version,  &c.  [fused  in 
this  sense,  it  means  that  their  repentance 


and  forgiveness  would  he  the  moans  of 
introducing  peace  and  joy.  Others  have 
rendered  it  in  accordance  with  our  trans- 
lation, u  when,"  meaning  that  they  might 
find  peace  in  the  day  when  Christ  should 
return  to  judgment;  which  return  would 
be  to  them  a  day  of  rest,  though  of  terror 
to  the  wicked.  Thus  Calvin,  Beza,  tho 
Latin  Vulgate,  Schleusner,  &c.  The 
grammatical  construction  will  admit  of 
either,  though  the  former  is  more  in  ac- 
cordance with  the  usual  use  of  the  word. 
The  objection  to  the  former  is,  that  it  is 
not  easy  to  see  how  their  repenting,  &c. 
should  be  the  means  of  introducing  the 
times  of  refreshing.  And  this,  also,  cor- 
responds very  little  with  the  design  of 
Peter  in  this  discourse.  That  was  to  <  n- 
courage  them  to  repentance;  to  adduce 
arguments  why  they  should  repent;  and 
why  they  might  hope  in  his  mercy.  To 
do  this,  it  was  needful  only  to  assure  them 
that  they  were  living  under  the  times- 
graciously  promised  by  God,  the  times  ot 
refreshing,  when  pardon  might  be  obtaiu- 
ed.  The  main  inquiry,  therefore,  is,  what 
did  Peter  refer  to  by  the  times  of  refresh 
ing,  and  by  the  restitution  of  all  things? 
Did  he  refer  to  any  particular  manifesta- 
tion to  be  made  then;  or  to  the  influence 
of  the  gospel  on  the  earth ;  or  to  the  future 
state,  when  the  Lord  Jesus  shall  come  to 
judgment?  The  idea  which  I  suppose 
Peter  intended  to  convey  was  this: 
'Repent,  and  be  converted.  You  have 
been  great  sinners,  and  are  in  danger. 
Turn  from  your  ways,  that  your  sins  may 
be  forgiven.'  But  then,  what  encourage- 
ment would  there  be  for  this?  or  why 
should  it  be  done?  Answer.  'You  are 
living  under  the  times  of  the  gospel,  the 
reign  of  the  Messiah,  the  times  of  refresh- 
ing. This  happy,  glorious  period  has  been 
long  anticipated,  and  is  to  continue  to  the 
close  of  the  world,  the  period  including 
the  restitution  of  all  things,  and  the  re- 
turn of  Christ  to  judgment,  has  come, 
and  is,  therefore,  the  period  when  you 
may  find  mercy,  anil  when  you  should 
seek  it,  to  be  prepared  for  his  return.'  In 
this  sense  the  passage  refers  to  the  fact 
that  this  time,  this  dispensation,  this  eco- 
nomy, including  all  this,  had  come,  and 
they  were  living  under  it,  and  might  and 
should  seek  for  mercy.  It  expresses, 
therefore,  the  common  belief  of  the  Jews 
that  such  a  time  should  come,  and  tho 
comment  of  Peter  about  its  nature  and 
continuance.  The  belief  of  the  Jews 
was  that  such  limes  should  come.  Peter 
affirms  that  the  belief  of  such  a  period 
ll-founded — a  time  when  mercy 
mav  be  obtained.     That  til  £  has  come. 


G8 


THE  ACTS. 


[A.  D.  33. 


20  And  he  a  shall  send  Jesus 
Christ,  which  before  was  preached 
unto  you  : 


ac.l.U.  He.9.2 


The  doctrine  that  it  should  come  was  well- 
founded,  and  has  been  fulfilled.  This 
was  a  reason  why  they  should  repent,  and 
hope  in  die  mercy  of  God:  Peter  goes  on, 
then,  to  state  further  characteristics  of 
that  period.  It  should  include  the  restitu- 
tion of  all  things,  the  return  of  Christ  to 
judgment,  &c.  And  all  this  was  an  addi- 
tional consideration  why  they  should  re- 
pent, and  turn  from  their  sins,  and  seek 
for  forgiveness.  The  meaning  of  the  pas- 
sage may,  therefore,  be  thus  summed  up : 
*  Repent,  since  such  times  shall  come  ; 
they  are  clearly  predicted ;  they  were  to  be 
expected  ;  and  you  are  now  living  under 
them.  In  these  times;  in  this  dispensa- 
t:on,  also,  God  shall  send  his  Son  again  to 
judge  the  world  ;  and  all  things  shall  be 
closed  and  settled  for  ever.  Since  you 
live  under  this  period,  you  may  seek  for 
mercy;  and  you  should  seek  to  avoid  the 
vengeance  due  to  the  wicked,  and  to  be 
admitted  to  heaven  when  the  Lord  Jesus 
shall  return.'  IT  Times  of  refreshing. 
The  word  rendered  refreshing,  ivaij/ujjis, 
means  properly  the  breathing,  or  refresh- 
ment, after  being  heated  with  labour,  run- 
ning, &c.  It  hence  denotes  any  kind  of 
refreshment,  as  rest,  or  deliverance  from 
evils  of  any  kind.  It  is  used  nowhere 
else  in  the  New  Testament,  except  that 
the  verb  is  used  in  2  Tim.  i.  16,  "Onesi- 
phorus..  .  .oft  refreshed  me,  and  was  not 
ashamed  of  my  chain."  He  administered 
comfort  to  me  in  my  trials.  It  is  used  by 
the  LXX.  in  the  Old  Testament  nine 
times.  Ex.  viii.  15,  "But  when  Pharaoh 
saw  that  there  was  respite,"  i.  e.  cessation 
or  rest  from  the  plagues.  IIos.  xii.  8.  Jer. 
xlix.  31,  Ps.  lxix.  11,  &c.  In  no  place  in 
the  Old  Testament  is  the  word  applied  to 
the  terms  of  the  gospel.  The  idea,  how- 
ever, that  the  times  of  the  Messiah  would 
be  times  of  rest,  and  ease,  and  prosperity, 
was  a  favourite  one  among  the  Jews,  and 
was  countenanced  in  the  Old  Testament. 
See  Isa.  xxviii.  12,  "To  whom  he  said, 
This  is  the  rest  wherewith  ye  may  cause 
the  weary  to  rest;  and  this  is  the  refresh- 
ing," &c.  They  anticipated  the  times  of 
the  gospel  as  a  period  when  they  should 
have  rest  from  their  enemies;  a  respite 
from  the  evils  of  oppression  and  war,  and 
a  period  of  great  national  prosperity  and 
peace.  Under  the  idea  that  the  happy 
times  of  the  Messiah  had  come,  Peter  now 
addresses  them,  and  assures  them  that 


21  Whom  the  heavens  must  re- 
ceive until  the  times  h  of  restitution 
of    all    things,   which    God    hath 

b  Matt.  17. 11. 

they  might  obtain  pardon  and  peace. 
IT  Shall  come.  This  does  not  mean  that 
this  period  was  still  future,  for  it  had 
come ;  but  that  the  expectation  of  the 
Jews  that  such  a  Messiah  should  come 
was  well-founded.  A  remarkably  similar 
construction  we  have  concerning  Elijah 
(Matt  xvii.  11),  "And  Jesus  answered 
and  said,  Elias  truly  shall  first  come,  and 
restore,"  &c. ;  that  is,  the  doctrine  that 
Elijah  should  come  was  true ;  though  he 
immediately  adds  that  it  had  already  taken 
place,  ver.  12.  See  Note  on  the  place. 
IT  From  the  presence  of  the  Lord.  Greek, 
"from  the  face  of  the  Lord."  The  expres- 
sion  means  that  God  was  its  author.  From 
the  face  of  the  Lord  means  from  the  Lord 
himself.  Mark  i.  2,  "  I  send  thy«messen- 
ger  before  thy  face,"  i.  e.  before  thee, 
Cornp.  Mai.  iii.  1.  Luke  i.  7G;  ii.  31. 

20.  And  he  shall  send,  &c.  eh.  i.  11. 
Under  this  economy  of  things,  he  shall 
send  Jesus  Christ,  i.  e.  the  Messiah,  to 
teach  men ;  to  redeem  them ;  to  save 
them;  to  judge  the  world"}  to  gather  his 
people  to  himself;  and  to  condemn  the 
wicked.  Under  this  economy  they  were 
then.  This,  therefore,  was  an  argument 
why  they  should  repent  and  turn  to  God, 
that  they  might  escape  in  the  day  of  judg 
ment.  IF  Which  before  v:as  preached,  &c. 
Who  has  been  proclaimed  as  the  Messiah. 
The  name  Jesus  Christ  is  equivalent  here 
to  the  Messiah.  The  Messiah  had  been 
proclaimed  to  the  Jews  as  about  to  come 
In  his  time  was  to  be  the  period  of  re- 
freshing. He  had  come;  and  they  were 
under  the  economy  in  which  the  blessings 
of  the  Messiah  were  to  be  enjoyed.  This 
does  not  refer  to  his  personal  ministry,  or 
to  the  preaching  of  the  apostles ;  but  to 
the  fact  that  the  Messiah  had  been  a  long 
time  announced  to  them  by  the  prophets 
as  about  to  come.  All  the  prophets  had 
preached  him,  as  the  hope  of  the  nation. 
It  may  be  remarked,  however,  that  there 
is  here  a  difference  in  the  manuscripts. 
A  large  majority  of  them  read  ^eoje^t*. 
pta-psvov,  who  was  designated  or  appointed 
instead  of  who  was  preached.  This  read 
ing  is  approved  by  Griesbach,  Knapp 
Bengel,  &c.  It  was  followed  in  the  an 
cient  Syriac,  the  Arabic,  &c.  and  is  un- 
doubtedly the  true  reading. 

21.  Whom  the  heaven  must  receive.  The 
common  belief  of  the  Jews  was,  that  the 
Messiah  would  reign  '•»»  the  earth  for 


A.D.  33.] 


CHAPTER  111. 


6!) 


spoken  a  by  the  mouth  of  all  his 
holy  prophets  since  the  world  began. 


ever.  John  xii.  34.  On  this  account  they 
would  object  that  Jesus  could  not  be  the 
Messiah  and  hence  it  became  so  impor- 
tant for  the  apostles  to  establish  the  iact 
that  ho  had  ascended  to  heaven.  The 
evidence  which  they  adduced  was  the 
fad  that  they  saw  him  ascend.  Acts  i.  9. 
The  meaning  of  the  expression  "  whom 
the  heaven  must  receive,"  is  that  it  was 
fit  or  proper  (h>)  that  he  should  ascend. 
One  reason  of  that  fitness  or  propriety  ho 
himself  stated  in  John  xvi.  7,  comp.  xvii. 

2.  It  was  also  fit  or  expedient  that  he 
should  do  it,  to  direct  the  affairs  of  the 
universe  for  the  welfare  of  the  church 
(Eph.  i.  20—2-2),  and  that  he  should  exer- 
cise there  his  office  as  a  priest  in  inter- 
ceding for  his  people.  1  John  ii.  1,  2.  Heb. 
vii.  25;  ix.  24.  Rom.  viij.  34,  &c.  It  is 
remarkable  that  Peter  did  not  adduce 
any  passage  of  Scripture  on  this  subject; 
but  it  was  one  of  the  points  on  which 
there  was  no  clear  revelation.  Obscure 
intimations  of  it  might  be  found  in  Ps.  ex. 
xvi.  &c.  but  the  fact  that  he  should  as- 
a  nd  to  heaven  was  not  made  prominent 
in  the  Old  Testament.  The  words  "whom 
the  heaven  must  receive,"  also  convey 
the  idea  of  exaltation  and  power ;  and  Pe- 
ter doubtless  intended  to  say  that  he  was 
clothed  with  power,  and  exalted  to  ho- 
nour in  the  presence  of  God.  See  Ps.  cxv. 

3,  comp.  1  Pet.  iii.  22,  "  Who  is  gone  into 
heaven,  and  is  on  the  right  hand  of  God ; 
angels  and  authorities  and  powers  being 
made  subject  unto  him."  Note,  Acts  ii. 
33.  1T  Until.  This  word  implies  that  he 
would  then  return  to  the  earth ;  but  it 
does  not  imply  that  he  would  not  again 
ascend  to  heaven.  IT  The  times  of  the 
restitution  of  ail  things.  The  noun  ren- 
dered restitution  (x7tox.xtxttxtijo;)  does 
not  elsewhere  occur  in  the  New  Testa- 
ment. The  verb  from  which  it  is  derived 
occurs  eight  times.  It  means  properly  to 
restore  a  thing  to  its  former  situation,  as 
restoring  a  sprained  or  dislocated  limb  to 

ts  former  soundness.  Hence  it  is  used  to 
restore,  <>r  to  heal,  in  the  New  Testament. 
Matt.  xii.  13,  "And  it  (the  hand)  was  re- 
stored whole  as  the  other."  Mark  iii.  5. 
Luke  vi  10.  And  hence  it  is  applied  to  the 
preparation  or  fitness  for  the  coming  of 
the  Messiah  which  was  to  attend  the 
preaching  of  John  in  the  character  of 
Ellas.  Matt  ivii.ll.  Mark  ix.  12.  Thus  in 
Josephus  (Antiq.  ii.  3.  8),  the  word  is  used 
to  denote  the  return  of  the  Jews  from  the 
captivity  of  Babylon,  and  their  restoration 


22  For  Moses  truly  said  unto  the 
fathers,  A  b  Prophet  shall  the  Lord 


to  their  former  state  and  privileges.  Tho 
word  has  also  the  idea  of  consummation, 
completion,  or  Jilting  vp.  Thus  it  is  used 
in  Philo,  Ilesychius,  Phavorinus,  and  by 
the  Greek  classics.  (Seo  Lightfoot  and 
Kuinoel.)  Thus  it  is  used  here  by  the 
Syriac.  "  Until  the  complement  or  filling 
upot  the  times;"  that  is,  of  all  tbe  events 
foretold  by  the  prophets,  &c.  Thus  the 
Arabic.  "  Until  the  times  which  shall  esta- 
blish the  perfection  orcompletion  of  all  the 
predictions  of  the  prophets,"  &c.  In  this 
sense  the  passage  means  that  the  heavens 
must  receive  the  Lord  Jesus  until  all  things 
spoken  by  the  prophets  in  relation  to  his 
work,  his  reign,  the  spread  of  tbe  gospel, 
the  triumph  of  religion,  &c.  shall  have 
been  fulfilled.  It  also  conveys  the  idea 
of  the  predicted  recovery  of  the  world 
from  sin,  and  the  restoration  of  peace  and 
order;  the  consummation  of  the  work  of 
the  Messiah,  now  begun,  but  not  yet 
complete  ;  slow  it  may  be  in  its  advances, 
but  triumphant  and  certain  in  its  progress, 
and  its  close.  IT  All  things.  All  things 
which  have  been  foretold  by  the  prophets. 
The  expression  is  limited  by  the  connex- 
ion to  this ;  and  of  course  it  does  not  mean 
that  all  men  shall  be  saved,  or  that  all 
the  evils  of  sin  can  be  repaired  or  reme- 
died. This  can  never  be,  for  the  mis- 
chief is  done,  and  cannot  be  undone; 
but  every  thing  which  the  prophets 
have  foretold  shall  receive  their  comple- 
tion and  fulfilment.  IT  Which  God  hath 
spoken.  Which  have  been  revealed,  and 
are  recorded  in  the  Old  Testament.  T  Of 
all  his  holy  prophets.  This  does  not  mean 
that  each  one  of  the  prophets  had  spoken 
of  these  things ;  but  that  all  which  had 
been  spoken  should  be  fulfilled.  IT  Since 
the  world  began.  This  is  an  expression 
denoting  the  same  as  from  the  beginning, 
meaning  to  affirm  with  emphasis  that  all 
the  prophecies  should  be  fulfilled.  The 
apostles  were  desirous  to  show  that  they, 
as  well  as  the  Jews,  held  entirely  to  the 
prophets,  and  taught  no  doctrine  which 
they  had  not  taught  before  them. 

22.  For  Moses  truly  said.  The  autho- 
rity of  Moses  among  tho  Jews  was  abso- 
lute and  final.  It  was  of  great  importance, 
therefore,  to  show  not  only  that  they  were 
not  departing  from  his  law,  but  that  ho 
had  actually  foretold  these  very  things. 
The  object  of  tin;  passage  is  nol  to  prove 
that  the  heavens  must  receive  him,  but 
that  he  was  truly  the  Messiah.  ^  Unto 
the  fathers.     To  their  ancestors,  or  tho 


70 


THE  ACTS. 


[A.D.  33. 


your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me;  him  shall 


founders  of  the  nation.  See  Deut.  xviii. 
15 — 19.  IF  A  prophet  Literally,  one  who 
fbretels  future  events.  But  it  is  also  used 
to  denote  a  religious  teacher  in  general. 
See  Rom.  xii.  6.  In.  Deut.  it  is  evi- 
dently used  in  a  large  sense,  to  denote 
one  who  should  infallibly  guide  and  di- 
rect the  nation  in  its  religious  affairs ;  one 
who  should  be  commissioned  by  God  to 
do  this,  in  opposition  to  the  diviners  (ver. 
14)  on  which  other  nations  relied.  The 
meaning  of  this  passage  in  Deuteronomy 
is  apparent  from  the  connexion.  Moses 
is  stating  to  them  (ver.  1 — 8)  the  duty  and 
office  of  the  priests  and  Levites.  He  then 
cautions  them  against  conforming  to  the 
surrounding  nations,  particularly  on  the 
subject  of  religious  instruction  and  gui- 
dance. They,  said  he,  consult,  in  times  of 
perplexity,  with  enchanters.and  charmers, 
and  necromancers,  and  wizards,  &c.  (ver. 
11 — 14),  but  it  shall  not  be  so  with  you. 
You  shall  not  be  left  to  this  false  and  un- 
certain guidance  in  times  of  perplexity 
and  danger ;  for  the  Lord  will  raise  up, 
from  time  to  time,  a  prophet,  a  man  di- 
rectly commissioned  in  an  extraordinary 
manner  from  heaven,  like  me,  who  shail 
direct  and  counsel  you.  The  promise, 
therefore,  pertains  to  the  series  of  prophets 
which  God  would  raise  up;  or  it  is  a  pro- 
mise that  God  would  send  his  prophets,  as 
occasion  might  demand,  to  instruct  and 
counsel  the  nation.  The  design  was  to 
keep  them  from  consulting  with  diviners, 
&c.  and  to  preserve  them  from  following 
the  pretended  and  false  religious  teachers 
of  surrounding  idolatrous  people.  In  this 
interpretation  most  commentators  agree. 
See  particularly  Calvin  on  this  place. 
Thus  explained,  the  prophecy  had  no  ex- 
clusive or  even  direct  reference  to  the 
Messiah,  and  there  is  no  evidence  that 
the  Jews  understood  it  to  have  any  such 
reference,  except  as  one  of  the  series  of 
prophets  that  God  would  raise  up  and 
send  to  instruct  the  nation.  If  then  it  be 
asked  on  what  principle  Peter  appealed  to 
this,  we  may  reply,  (1.)  That  the  Messiah 
was  to  sustain  the  character  of  a  prophet, 
and  the  prophecy  had  reference  to  hivn  as 
one  of  the  teachers  that  God  would  raise 
up  to  instruct  the  nation.  (2.)  It  would 
apply  to  him  by  way  of  eminence,  as  the 
greatest  of  the  messengers  that  God  would 
send  to  instruct,  the  people.  In  this  sense 
it  is  probable  that  the  Jews  would  under* 
■land  it.  (3.)  This  was  one  of  those 
emergencies  in  the  history  of  the  nation 


ye  hear  in  all  things,  whatsoever 
he  shall  say  unto  you. 


when  they  might  expect  such  an  inter 
vention.  The  prophecy  implied  that  in 
times  of  perplexity  and  danger,  God  would 
raise  up  such  a  prophet.  Such  a  tima 
then  existed.  The  nation  was  corrupt, 
distracted,  subjected  to  a  foreign  power, 
and  needed  such  a  teacher  and  guide. 
If  it  be  asked  why  Peter  appealed  lo  this, 
rather  than  to  explicit  prophecies  of  the 
Messiah,  we  may  remark,  (1.)  That  his 
main  object  was  to  show  their  guilt  in 
having  rejected  him  and  put  him  to  death, 
ver.  14,  15.  (2.)  That  in  order  to  do  this, 
he  sets  before  them  clearly  the  obligation 
to  obey  him ;  and  in  doing  this,  appeals 
to  the  express  command  of  Moses.  He 
shows  them  that,  according  to  Moses, 
whoever  would  not  obey  such  a  prophet 
should  be  cut  off  from  among  the  people. 
In  refusing,  therefore,  to  hear  this  great 
prophet,  and  putting  him  to  death,  they 
had  violated  the  express  command  of  their 
own  lawgiver.  But  it  was  possible  still 
to  obey  him,  for  he  still  lived  in  heaven ; 
and  all  the  authority  of  Moses,  therefore, 
made  it  a  matter  of  obligation  for  thern 
still  to  hear  and  obey  him.  The  Jews 
were  accustomed  to  apply  the  name  pro- 
phet to  the  Messiah  (John  i.  21 ;  vi.  14 ; 
vii.  40.  Matt.  xxi.  11.  Luke  iv.  24),  and 
it  has  been  shown  from  the  writings  of 
the  Jewish  Rabbins,  that  they  believed 
the  Messiah  would  be  the  greatest  of  the 
prophets,  even  greater  than  Moses.  See 
Note,  John  i.  21.  IT  The  Lord  your  God. 
h\  the  Hebrew,  "  Jehovah,  thy  God." 
"ft  Raise  up  unto  you.  Appoint,  or  com- 
mission to  come  to  you.  H  Of  your  bre- 
thren. Among  yourselves ;  of  your  own 
countrymen  ;  so  that  you  shall  not  be  de- 
pendent on  foreigners,  or  on  teachers  of 
other  nations.  All  the  prophets  were 
native-born  Jews.  And  it  was  particu- 
larly true  of  the  Messiah  that  he  was  to 
be  a  Jew,  descended  from  Abraham,  and 
raised  up  from  the  midst  of  his  brethren. 
Heb.  ii.  11.  16,  17.  On  this  account  it 
was  to  be  presumed  that  they  would  feel 
a  deeper  interest  in  him,  and  listen  more 
attentively  to  his  instructions.  IT  Like 
unto  me.  Not  in  all  things,  but  only  in 
the  point  which  was  under  discussion 
He  was  to  resemble  him  in  being  able  to 
make  known  to  them  the  will  of  God,  and 
thus  preventing  the  necessity  of  looking 
to  other  teachers.  The  idea  of  rcsem 
blance  between  Moses  and  the  prophet  i> 
not  very  strictly  expressed  in  the  Greek 
except  in  the  mere  circumstance  of  heinj 


A.  D.  33.] 


CHAPTER  III. 


71 


23  And  it  shall  come  to  pass, 
that  every  soul  which  will  not  hear 
that  Prophet  shall  be  destroyed  from 
among  the  people. 


raised  up.  God  shall  raise  up  to  you  a 
prophet  as  he  has  raised  up  me — is  »/**. 
The  resemblance  between  Moses  and  the 
Messiah  should  not  be  pressed  too  far. 
The  Scriptures  have  not  traced  it  farther 
than  to  the  fact  that  butk  were  raised  up 
by  God  to  communicate  his  will  to  the 
Jewish  people  ;  and  therefore  one  should 
bo  heard  as  well  as  the  other.  H  Him 
shall  ye  hear.  That  is,  him  shall  you 
obey,  or  you  shall  receive  his  instructions 
as  a  communication  from  God.  IF  In  all 
things  whatsoever,  &c.  These  words  are 
not  quoted  literally  from  the  Hebrew,  but 
they  express  the  sense  of  what  is  said  in 
Deut  xviii.  15.  18. 

23.  And  it  shall  come  to  pass.  It  shall 
be  or  shall  occur.  This  is  not  the  usual 
word  rendered  "  it  shall  come  to  pass." 
It  is  a  word  commonly  expressing  futu- 
ritu,  but  here  it  conveys  the  notion  of  ob- 
ligation. In  this  verse  Peter  has  not  quoted 
the  passage  in  Deuteronomy  literally,  but 
he  has  given  the  sense.  1T  Every  soul. 
Every  person,  or  individual.  Soul  is  often 
put  for  the  whole  man  by  the  Hebrews. 
Acts  vii.  14.  Josh.  x.  28.  IT  Hear  that  pro- 
phet. That  is,  obey  his  instructions.  He 
shall  have  authority  to  declare  the  will 
of  God  ;  and  he  that  does  not  obey  him 
refuses  to  obey  God.  Comp.  Luke  x.  1G. 
John  xiii.  20.  IT  Shall  be  destroyed.  This 
quotation  is  made  according  to  the  sense, 
and  not  literally.  In  the  Hebrew  the  ex- 
pression is  (Deut.  xviii.  19),  '"I  will  require 
it  of  him,"  i.  e.  I  will  hold  him  answer- 
able, or  responsible  for  it;  I  will  punish 
him.  This  expression  the  LXX.  have 
rendered  by  "  I  will  take  vengeance  on 
him."  The  idea  of  the  passage  is,  there- 
fore, that  God  would  punish  the  man  that 
would  not  hear  the  prophet,  without  spe- 
cifying the  particular  way  in  which  it 
should  be  done.  The  usual  mode  of 
punishing  such  offence»  was  by  cutting 
the  offender  off  from  among  the  people. 
Ex.  x\x.  33;  xii.  15 ;  xix.  31.  Num.  xv.  31 ; 
xix.  13.  Lev.  vii.  20,  21.  25.  27,  &c.  The 
sense  is,  that  he  should  be  punished  in 
the  usual  manner ;  i.  e.  by  excision,  or  by 
being  destroyed  from  among  the  people. 
The  word  translated  shall  be  destroyed 
means  properly  to  exterminate;  wholly  to 
devote  to  ruin,  as  of  a  wicked  people,  a 
wicked  man  wh<>>o  life  is  taken,  Sua.  To 
bo  destroyed/Vowi  among  the  people  means, 
however,  to  be  excommunicated,  or  to  be 


24  Yea,  and  all  the  prophets  from 
Samuel,  and  tK-se  that  follow  after, 
as  many  as  have  spoken,  have  like- 
wise foretold  of  these  days. 


deprived  of  the  privileges  of  a  people. 
Among  the  Jews  ihis  was  probably  the 
most  severe  punishment  that  could  be  in- 
flicted. It  involved  the  idea  of  being  cut 
off  from  the  privileges  of  sacrifice  and 
worship  in  the  temple  and  in  the  syna- 
gogue, &c.  and  of  being  regarded  as  a 
heathen  and  an  outcast.  The  idea  which 
Peter  expressed  here  was,  that  the  Jews 
had  exposed  themselves  to  the  severest 
punishment  in  rejecting  and  crucifying 
the  Lord  Jesus,  and  that  they  should, 
therefore,  repent  of  this  great  sin,  and 
seek  for  mercy.  The  same  remark  is  ap- 
plicable still  to  men.  The  Scriptures 
abundantly  declare  the  truth,  that  if  sin- 
ners will  not  hear  the  Lord  Jesus,  they 
shall  be  destroyed.  And  it  becomes  each 
individual  to  inquire  with  honesty  whe- 
ther he  listens  to  his  instructions,  and 
obeys  his  law,  or  whether  he  is  rejecting 
him  and  following  the  devices  and  de- 
sires of  his  own  heart.  It  will  be  a  solemn 
day  when  the  sinner  shall  be  called  to 
render  a  reason  why  he  has  rejected  the 
teachings  and  laws  of  the  Son  of  God! 

24.  All  the  prophets.  That  is.  the  pro- 
phets in  general.  It  may  be  said  of  the 
prophets  generally,  or  of  all  of  them,  that 
they  have  foretold  these  things.  Thai 
expression  is  not  to  be  pressed  as  if  wo 
were  to  look  for  distinct  predictions  of  the 
Messiah  in  each  one  of  the  prophets.  The 
use  of  language  does  not  require  so  strict 
an  interpretation.  IT  From  Samuel.  In 
the  previous  verse  (22)  Moses  was  men- 
tioned as  the  first  in  order.  The  next  in 
order  was  Samuel.  The  same  mention 
of  Moses  and  Samuel  occurs  in  Ps.  xcix.  6. 
The  reason  why  Samuel  is  me  itioned 
here  is,  probably,  that  he  was  the  first 
prophet  after  Moses  who  recorded  a  pre- 
diction respecting  the  times  of  the  Mes- 
siah. The  Jews,  in  their  divisions  of  the 
books  of  the  Old  Testament,  reckoned  the 
book  of  Joshua  as  the  first  of  Me  prophets,. 
But  in  Joshua  and  Judges  there  ihns  not 
occur  any  distinct  prediction  of  the  M<  ■> 
siah.  The  prophecy  in  Samuel,  to  which 
Peter  probably  had  reference,  is  in  2  Sara, 
vii.  16.  From  the  time  of  Moses  to  Sa- 
muel, also,  it  is  probable  that  no  prophet 
arose.  God  was  consulted  by  Uritn  and 
Thvmmim  (Ex.  xxviii.  30.  Nura.xxvii.  21), 
and  consequently  no  extraordinary  mes- 
senger was  sent  to  instruct  the  nation. 
1i  As  many  as  have  spoken.    Whosoever. 


25  Ye  a  arc  the  children  of  the 
prophets,  and  of  the  covenant  which 
God  made  with  our  fathers,  saying 
unto  Abraham,  And  h  in  thy  seed 

aRo.9.4;15.8.  b  Gc.22.18. 


THE  ACTS.  [A.D.33 

shall  all  the  kindreds  of  the  earth 
be  blessed. 

26  Unto  c  you  first,  God,  having 
raised  up  his  Son  Jesus,  sent  him 

c  Matt.  10.5.  Lu.24.47. 


has  declared  the  will  of  God.  This  is  to 
be  taken  in  a  general  sense.  The  mean- 
ing is,  that  the  prophets  had  concurred  in 
foretelling  these  days.  They  not  merely 
concurred  in  foretelling  a  happy  future 
period,  but  they  foretold  distinctly  the 
very  things  which  had  actually  occurred 
respecting  Jesus  of  Nazareth ;  and  the 
Jews,  therefore,  should  listen  to  the  voice 
of  their  own  prophets. 

25.  Ye  are  the  children  of  the  prophets. 
Greek,  "  Ye  are  the  sons  of  the  prophets." 
The  meaning  is,  not  that  they  were  lite- 
rally the  descendants  of  the  prophets,  but 
that  they  were  their  disciples,  pupils,  fol- 
lowers. They  professed  to  follow  the  pro- 
phets as  their  teachers  and  guides.  Teach- 
ers among  the  Jews,  were  often  spoken 
of  under  the  appellation  of  fathers,  and 
disciples  as  sons.  Matt.  xii.  27.  Note, 
Matt.  i.  1.  As  they  were  the  professed 
disciples  of  the  prophets,  they  should  lis- 
ten to  them.  As  they  lived  among  the 
people  to  whom  the  prophets  were  sent, 
and  to  whom  the  promises  were  made, 
they  should  avail  themselves  of  the  offer 
of  mercy,  and  embrace  the  Messiah. 
IT  And  of  the  covenant.  Ye  are  the  sons 
of  the  covenant ;  that  is,  you  are  of  the 
posterity  of  Abraham,  with  whom  the 
covenant  was  made.  The  word  "  sons" 
was  often  thus  used  to  denote  those  to 
whom  any  favour  appertained,  whether 
by  inheritance  or  in  any  other  way.  Thus 
Matt.  viii.  12,  "  the  children  (sons)  of  the 
kingdom."  John  xvii.  12,  "The  son  of 
perdition."  The  word  covenant  denotes 
properly  a  compact  or  agreement  between 
equals,  or  those  who  have  a  right  to  make 
such  a  compact  and  to  choose  or  refuse 
the  terms.  When  applied  to  God  and 
man,  it  denotes  a  firm  promise  on  the  part 
of  God;  a  pledge  to  be  regarded  with  all 
the  sacredness  of  a  compact,  that  he  will 
do  certain  things  on  certain  conditions. 
It  is  called  a  covenant  only  to  designate 
its  sacredness  and  the  certainty  of  its  ful- 
filment, not  that  man  had  any  right  to  re- 
ject any  of  the  terms  or  stipulations.  As 
"man  has  no  such  right,  as  he  is  bound  to 
receive  all  that  his  Maker  proposes,  so, 
strictly  and  Iiteially,  there  has  been  no 
compact  or  covenant  between  God  and 
man.  The  jiromise  to  which  Peter  refers 
in  the  passage  before  us,  is  in  Gen.  xxii. 


18;  xii.  3.  IT  In  thy  seed.  Thy  posterity. 
See  Rom.  iv.  13.  16.  This  promise  the 
apostle  Paul  affirms  had  express  reference 
to  the  Messiah.  Gal.  hi.  16.  The  word 
seed  is  used  sometimes  to  denote  an  indi- 
vidual (Gen.  iv.  25) ;  and  the  apostle  (Gal. 
iii.  16)  affirms  that  there  was  special  re- 
ference to  Christ  in  the  promise  made  to 
Abraham.  IT  All  the  kindreds.  The  word 
translated  kindreds  (s-^fiod)  denotes  those 
who  have  a  common  father  or  ancestor, 
and  is  applied  to  families.  It  is  also  re- 
ferred to  those  larger  communities  which 
descended  from  the  same  ancestor,  and 
thus  refers  to  nations.  Eph.  iii.  15  Here 
it  evidently  refers  to  all  nations.     IT  Be 


Be  made  happy. 
26.  Unto  you  first.  To  you  who  are 
Jews.  This  was  the  direction,  that  the 
gospel  should  be  first  preached  to  the 
Jews,  beginning  at  Jerusalem.  Luke  xxiv. 
47.  Jesus  himself  also  confined  his  ministry 
entirely  to  the  Jews.  IT  Having  raised  up. 
This  expression  does  not  refer  to  his  hav- 
ing raised  him  from  the  dead,  but  is  used 
in  the  same  sense  as  in  verse  22,  where 
God  promised  that  he  would  raise  up  a 
prophet,  and  send  him  to  teach  the  peo- 
ple. Peter  means  that  God  had  appointed 
his  Son  Jesus,  or  had  commissioned  b'm 
to  go  and  preach  to  the  people  to  turn 
them  away  from  their  sins.  IT  To  bless 
you.  To  make  you  happy ;  to  fulfil  lho 
promise  made  to  Abraham.  IT  In  turning 
away.  That  is,  by  his  preaching,  exam- 
ple, death,  &c.  The  highest  blessing  that 
can  be  conferred  on  men  is  to  be  turned 
from  sin.  It  is  the  source  of  all  woes,  and 
if  men  are  turned  from  that,  they  will  be 
happy.  Christ  blesses  no  one  in  sin,  or 
while  loving  sin,  but  by  turning  them 
from  sin.  This  was  the  object  which  he 
had  in  view  in  coming.  Isa.  lix.  20.  Matt, 
i,  21.  The  design  of  Peter  in  these  re- 
marks was  to  show  them  that  the  Messiah 
had  come,  and  that  now  they  might  look 
for  happiness,  pardon,  and  mercy  through 
him.  As  the  Jews  might,  so  may  all ;  and 
as  Jesus  while  living  sought,  to  turn  away 
men  from  their  sins,  so  he  does  still,  and 
still  designs  to  bless  all  nations  by  the 
gospel  which  he  had  himself  preached, 
and  to  establish  which,  he  died.  All  may 
therefore  come  and  be  blessed ;  and  all 
may  rejoice  in  the  prospect  that  *hese 


A.  D.  33.] 


CIIAPTKli  IV. 


73 


to  bless  you,  in  turning  away  a  every 
one  of  you  from  his  iniquities. 

CHAPTER  IV. 

A  ND  as  they  spake  unto  the  peo- 

••*-*-    pie,  the  priests,  and  the  •  cap- 


a  Is.59.20.  Matt.1.21.  Tit.2.11-14. 


'  or,  ruler. 


blessings  shall  yet  be  bestowed  on  all  the 
kindreds  of  the  earth.  May  the  happy 
day  soon  conic  ! 

CHAPTER  IV. 
1.  The  priests.  It  is  probable  that  these 
priests  were  a  part  of  the  sanhedrim,  or 
great  council  of  the  nation.  It  is  evident 
that  they  claimed  some  authority  for  pre- 
venting the  preaching  of  the  apostles. 
And  the  whole  transaction  seems  to  show 
that  they  did  not  come  upon  them  in  a 
tumultuous  manner,  but  as  keepers  of  the 
pace.  V  The  captain  of  the  temple.  See 
Notes,  Matt  xxvi.  47.  Luke  xxii.  4.  This 
was  the  commander  of  the  guard  station- 
ed chiefly  in  the  tower  Antonia,  espe- 
cially during  the  great  feasts;  and  it  was 
their  duty  to  preserve  order,  and  prevent 
any  tumult.  The  captain  of  the  temple 
came  at  this  time  to  prevent  a  tumult  or 
suppress  a  riot,  as  it  was  supposed  that 
the  teaching  of  the  apostles  and  the  crowd 
collected  by  the  healing  of  the  lame  man 
'  would  lead  to  a  tumult.  IT  And  the  Sad- 
See  Note,  Matt.  hi.  7.  One  of 
the  doctrines  which  the  Sadducees  main- 
tained was,  that  there  was  no  resurrec- 
tion  of  the  dead.  Hence  they  were  par- 
ticularly opposed  to  the  apostles  for 
preaching  it,  and  because  they  gave  so 
clear  proof  that  Jesus  had  risen,  and  were 
thus  spreading  the  doctrine  of  the  resur- 
rection among  the  people.  11  Came  upon 
(hem.  This  expression  implies  that  they 
came  in  a  sudden  and  violent  manner. 
See  Luke  xx.  1. 

2.  Being  grieved.  The  word  thus  trans- 
lated  occurs  but  in  one  other  place  in  the 
New  Testament,  Acts  xvi.  18.    It  implies 
more  than  simple  sorrow;  it  was  a  min- 
'.:'■■  .1  emotion  of  indignation  am!  anger. 
They  did  not  grieve  because  they  thoughl 
ii  a  public  calamity,  but  because  it  inter- 
fered with  their  authority,  and  opposed 
ctrine.  It  moans  that  it  was  pain- 
hem,  or  they  could  not  bear  it.     It 
is  (ifiou  the  case  thai  bigots,  and  men  in 
.  have  this  kind  of  grief  at  the 
.-•   i!  of  men  in  spreading  the  truth,  and 
thus  undermining  their  influence  and  au- 
thority.   H  That  they  taught  th. 

F  their  grief  was  as  much 
thai  theij  should  prosume  to  in- 
■  h\  as  the  matter  which 
■ 


|  tain  pf  the  temple,  and  the  Saddu- 

.  h  came  upon  them, 

2  Being  grieved  that  they  taught 

the  people,  and  preached  .through 

Jesus  the  resurrection  from  the  dead. 

b  Matt.  22.23.  c.23.8. 

that  unlearned  Galileans,  in  no  way  con- 
nected with  the  priestly  office,  and  unau- 
thorized by  them,  should  presume  to  set 
thafciselves  up  as  religious  teachers.  T'hey 
claimed  the  right  to  watch  over  the  in- 
terests of  the  people,  and  to  declare  wl  0 
was  authorized  to  instruct  the  nation.  It 
has  been  no  unusual  thing  for  men  in 
ecclesiastical  stations  to  take  exceptions 
to  the  ministry  of  those  who  have  not 
been  commissioned  by  themselves.  Men 
easily  fancy  that  all  power  to  instruct 
others  is  lodged  in  their  hands ;  and  they 
oppose  others  simply  from  the  fact  that 
they  have  not  derived  their  authority 
from  them.  The  true  question  in  this 
case  was,  whether  these  Galileans  gavo 
proof  that  they  were  sent  by  God.  The 
feet  of  the  miracle  in  this  case 
have  been  satisfactory.  We  have  here. 
also,  a  striking  instance  of  the  fact  that 
men  may  turn  away  from  evid< 
from  most  important  points,  and  fix  ou 
something  that  opposes  their  prejudices, 
and  which  may  be  a  matter  of  very  little 
moment.  No  inquiry  was  made  wh 
the  miracle  had  been  really  wrought ;  but 
the  only  inquiry  was  whether  they  had 
conformed  to  their  views  of  doctrine  and 
order.  IT  And  preached  through  Jesus,  &c- 
The  Sadducees  would  be  particularly  op- 
posed to  this.  They  denied  the  doctrine 
of  the  resurrection,  and  they  were  trou- 
bled that  the  apostles  adduced  proof  of  it 
so  strong  as  the  resurrection  of  Jesus.  It 
was  perceived  that  this  doctrine  was  I 
coming  established,  among  the  people; 
multitudes  believed  that  he  had  ri 
ami  it'  he  had  been  raised  up,  it  followed 
hat  others  would  rise.  The  Saddu- 
Lherefbre,  felt  that  their  caus 
in  danger*,  and  they  joined  with  ii  b 
priests  in  endeavouring  to  arrest  it? 
I  among  the  people.  This  is  tho 
account  of  the  first  op] 
m  tde  to  the  gospel  as  ii  was  pi  '-  by 

tho  apostles.  It  is  worthy  of  remark  that 
it  excited  so  much  and  bo  speedil 
enmity  of  those  in  power;  and  that  tho 
apostles  wore  so  Boon  called  to  test  the 
sincerity  of  their  attachment  totheii  [ 
tor.  They  who  but  a  few  days  before 
had  fled  at  the  approach  of  danger,  were 

called    to    moct    I  ■!    to 

•how    their  attachment  to  a  risen   lie- 


3  And  they  laid  hands  on  them, 
and  put  them  in  hold  unto  the  next 
day  :  for  it  was  now  even-tide. 

4  Howbeit  many  a  of  them  which 
heard  the  word  believed ;  and  the 
number  of  the  men  was  about  five 
thousand. 


THE  ACTS.  [A.  D.  33. 

5  And  it  came  to  pass  on  the 
morrow,  that  their  rulers  and  elders, 
and  scribes, 

6  And  Annas  b  the  high-priest, 
and  Caiaphas,  and  John,  and  Alex- 
ander, and  as  many  as  were  of  the 
kindred    of   the   high-priest,    were 


iloemer ;  and  they  did  it  without  shrink- 
ing. They  showed  now  that  they  were 
indeed  the  true  friends  of  the  crucified 
Saviour :  and  this  remarkable  change  in 
their  conduct  is  one  among  the  many 
proofs  that  they  were  influenced  from 
above. 

3.  Put  them  in  hold.  That  is,  they  took 
them  into  custody,  or  into  safe  keeping. 
Probably  they  committed  them  to  the  care 
of  a  guard.  IT  Even-tide.  Evening.  It 
was  not  convenient  to  assemble  the  coun- 
cil at  night.  This  was  moreover  the  time 
for  the  evening  prayer  or  sacrifice,  and  it 
was  not  usual  to  assemble  the  sanhedrim 
at  that  hour. 

4.  Howbeit.  But ;  notwithstanding. 
If  Many  of  them,  &c.  This  was  one  of 
the  instances  which  has  since  been  so 
often  repeated,  in  which  persecution  has 
only  had  a  tendency  to  extend  and  esta- 
blish the  faith  which  it  was  designed  to 
destroy.  It  finally  came  to  be  a  proverb 
that  "  the  blood  of  the  martyrs  is  the  seed 
of  the  church;"  and  there  is  no  lesson 
which  men  have  been  so  slow  to  learn 
as  that  to  oppose  and  persecute  men  is  the 
very  way  to  confirm  them  in  their  opi- 
nions, and  to  spread  their  doctrines.  It 
was  supposed  here  that  the  disciples 
were  few,  that  they  were  without  power, 
wealth,  and  influence,  and  that  it  was 
easy  to  crush  them  at  once.  But  God 
made  their  persecution  the  means  of  ex- 
pending, in  a  signal  manner,  the  truths  of 
the  gospel  and  the  triumphs  of  his  word. 
And  so  in  all  ages  it  has  been,  and  so  it 
ever  will  be.  IT  And  the  number,  &c.  It 
seems  probable  that  in  this  number  of 
five  thousand  ther  were  included  the 
one  hundred  and  twenty  who  are  men- 
tioned in  ch.  i.  15,  and  the  three  thousand 
who  were  converted  on  the  day  of  Pente- 
cost, ch  ii.  41.  It  does  not  appear  proba- 
ble that  five  thousand  should  have  been 
assembled  and  converted  in  Solor/ion's 
porch  (ch.  iii.  11),  on  occasion  of  the  cure 
of  the  lame  man.  Luke  doubtless  means 
to  say  that,  up  to  this  time,  the  number  of 
persons  who  had  joined  themselves  to  the 

Les  was  about  five  thousand.  On  this 
■  sition,  the  work  of  religion   must 


have  made  a  very  rapid  advance.  How 
long  this  was  after  the  day  of  Pentecost 
is  not  mentioned ;  but  it  is  clear  that  it 
was  at  no  very  distant  period ;  and  the 
accession  of  near  two  thousand  to  the 
number  of  believers  was  a  very  striking 
proof  of  the  power  and  presence  of  the 
Holy  Spirit.  IT  Of  the  men.  Of  the  per- 
sons. The  word  men  is  often  used  with- 
out reference  to  sex.  Luke  xi.  31.  Rom. 
iv.  8 ;  xi.  4. 

5,  6.  Their  rulers.    The  rulers  of  the 
Jews;  doubtless  the  members  of  the  san- 
hedrim, or  great  council  of  the  nation. 
Comp.  v.  15.  Note,  Matt.  ii.  4 ;  v.  22.   Tho 
expression  their  rulers,  looks   as  if  this 
book  was   written  for  the  Gentiles,  or 
Luke  would  have  said  our  rulers.     IT  El- 
ders.    Presbyters;   or  those  who  were 
chosen  from  among  the  people  to  sit  in 
the  sanhedrim.     It  is  probable  that  the  , 
riders  were  those  who  held  also  some 
other  office,  but  were  also  authorized  to 
sit  in  the  great  council.     IT  Scribes.     See 
Note,   Matt.   ii.   4.     IT  And  Annas,  &c. 
Note,  John  xviii.  13.     It  is  by  no  means 
certain  that  Annas  was  at  that  time  the 
high-priest,  but  he  had  been,  and  doubt- 
less retained  the  title.    He  was  father-in- 
law  to  Caiaphas  the  high-priest ;  and  from 
this  fact,  together  with  his  former  dignity, 
he  is  mentioned  first.     1F  Caiaphas.    Son- 
in-law  of  Annas,  and  now  exercising  the 
office  of  the  high-priest.    John  xviii.  13. 
IT  John  and  Alexander,  &c.  Of  these  per- 
sons nothing  more  is  known.     It  is  clear 
that  they  were  members  of  the  great  coun- 
cil, and  the  mention  of  their  names  shows 
that  the  men  of  chief  authority  and  influ- 
ence were  assembled  to  silence  the  apos- 
tles.   Annas  and  Caiapha3  had  been  con- 
cerned in  the  condemnation  of  Jesus,  and 
they  wrould  now  feel  a  special  interest  in 
arresting  the  progress  of  the  gospel  among 
the  people.     All  the  success  of  the  gos- 
pel reflected  back  light  upon  the  wicked- 
ness of  the  act  of  condemning  the  Lord 
Jesus.     And  this  fact  may  serve,  in  part, 
to  account  for  their  strong  desire  to  silence 
the  apostles.     V  At [Jerusalem.    iU.    This 
was  the  usual  place  of  assembling  tho 
sanhedrim.     But  the  Jewish  writers  (sec 


A.  i>.  33. J 

gathered  together  at  Jerusalem. 

7  And  when  they  had  set  them 
in  the  midst,  they  asked,  By  "what 
power,  or  by  what  name,  have  ye 
done  this  1 

a  Matt.21.23. 


Oil Ai'Ttt It  IV. 


Lightfoot  on  this  place)  say  that  forty 
years  before  the  destruction  of  the  city, 

on  account  of  the  great  increase  of  crime, 
&c.  the  sanhedrim  was  removed  from 
place  to  place.  The  declaration  of  Luke 
that  they  were  now  assembled  in  Jerusa- 
it  m,  seems  to  imply  that  they  sometimes 
met  in  other  places.  It  is  probable  that 
the  members  of  the  sanhedrim  were  not 
in  the  city  at  the  time  mentioned  in  ver. 
3.  and  this  was  the  reason  why  the  trial 
was  deferred  to  the  next  day. 

7.  In  the  midst  In  the  presence  of  the 
jreat  council.  IT  By  what  power,  &e.  A 
similar  question  was  put  to  Christ  in 
the  temple  Matt  xxi.  23.  IF  By  what  name. 
That  is,  by  whose  authority.  It  is  very 
probable  that  they  expected  to  intimidate 
the  apostles  by  this  question.  They  claim- 
ed the  right  of  regulating  the  religious 
affairs  of  the  nation.  They  had  vast 
power  with  the  people.  They  assumed 
that  all  power  to  instruct  the  people 
should  originate  with  them :  and  they 
expected  that  the  apostles  would  be  con- 
founded, as  having  violated  the  establish- 
ed usage  of  the  nation.  It  did  not  seem 
to  occur  to  them  to  enter  into  an  investi- 
gation of  the  question,  whether  this  ac- 
knowledged miracl6  did  not  prove  that 
they  were  sent  by  God  ;  but  they  assumed 
that  they  were  impostors,  and  attempted 
to  silence  them  by  authority.  It  has 
been  usual  with,  the  enemies  of  reli- 
gion to  attempt  to  intimidate  its  friends, 
and  when  argument  fails,  to  attempt,  to 
silence  Christians  by  appealing  to  their 
fears. 

8.  Filled  with  the  Holy  Ghost.  Note, 
ch.  ii.  4.  IT  Ye  rulers,  &c.  Peter  addressed 
the  sanhedrim  with  perfect  respect.  He 
did  not  call  in  question  their  authority  to 
propose  this  question.  He  seemed  to  re- 
gard this  as  a  favourable  opportunity  to 
'Jeclare  the  truth  and  state  the  evidence 
>f  the  Christian  religion.   In  this  he  acted 

n  the  principle  of  the  injunction  which 
e  himself  afterwards  gave  (1  Pet.  iii  15), 
Be  ready  always  to  give  an  answer  to 
very  man  that  asketh  you  a  reason  of 
\e  hope  that  is  in  you,  with  meekness 
.  id  fear."  Innocence  is  willing  to  be 
lestioned;  and  a  believer  in  the  truth 
■ill   rejoice  in  any  opportunity  to  state 


8  Then  Peter,  filled  *  with  the 
Holy  Ghost,  said  unto  them,  Vo 
rulers  of  the  people,  and  elders  of 
Israel, 

9  If  we  this  day  be  examined  of 

b  c.7.55. 


remarkable,  also,  that  this  was  before  the 
great  council  of  the  nation;  the  body  that 
was  clothed  with  the  highest  authority. 
And  Peter  could  not  have  forgotten  that 
before  this  very  council,  and  these  very 
men,  his  Master  had  been  arraigned  anu 
condemned.  Nor  could  he  have  forgot- 
ten that  in  the  very  room  where  this 
same  council  was  convened  to  try  big 
Lord,  he  had  himself  shrunk  from  an 
honest  avowal  of  attachment  to  him,  and 
shamefully  and  profanely  denied  him. 
That  he  was  now  able  to  stand  boldly 
before  this  same  tribunal,  evinced  a  re- 
markable change  in  his  feelings,  and  was 
a  most  clear  and  impressive  proof  of  the 
genuineness  of  his  repentance  when  he 
went  out  and  wept  bitterly.  Comp.  Luke 
xxii.  54 — 02.  And  we  may  remark  here, 
that  one  of  the  most  clear  evidences  nf 
the  sincerity  of  repentance  is  when  it 
leads  to  a  result  like  this.  So  deeply  was 
the  heart  of  Peter  affected  by  his  sin 
(Luke  xxii.  62),  and  so  genuine  was  his 
sorrow,  that  he  doubtless  remembered 
his  crime  on  this  occasion ;  and  the  me- 
mory of  it  inspired  him  with  boldness. 
It  may  be  further  remarked,  that  one  evi- 
dence of  the  genuineness  of  repentance 
is  a  desire  to  repair  the  evil  which  is  done 
by  crime.  Peter  had  done  dishonour  to 
his  Master  and  his  cause,  in  the  presence 
of  the  great  council  of  the  nation.  No- 
thing, on  such  an  occasion,  would  be 
more  likely  to  do  injury  to  the  cause, 
than  for  one  of  the  disciples  of  the  Sa- 
viour to  deny  him — one  of  his  followers 
to  be  guilty  of  profaneness  and  falsehood. 
But  here  was  an  opportunity,  in  some 
degree,  at  least,  to  repair  the  evil.  Be- 
fore the  same  council  and  the  same  men, 
in  the  same  city,  and  in  the  presence  of 
the  same  people,  it  is  not  an  unnatural 
supposition  that  Peter  rejoiced  that  he 
might  have  opportunity  to  bear  his  testi- 
mony to  the  divine  mission  of  the  Saviour 
whom  he  had  before  denied.  By  using 
the  customary  language  of  respect  ap- 
plied to  the  great  council,  Peter  also  has 
shown  us  that  it  is  proper  to  evince  re- 
spect for  office,  and  for  those  in  power. 
Religion  requires  us  to  render  this  ho- 
mage, and  to  treat  men  in  office  with 
deference.  Matt,  xxii  21.  Rom.  xiii.  7. 
1  Pet  ii.  13—17. 


76 


THE  ACTS. 


LA.  D.  33 


the  good  deed  done  to  the  impotent 
man,  by  what  means  he  is  made 
whole ; 

10  Be  it  known  unto  you  all,  and 
to  all  the  people  of  Israel,  that  a  by 
the  name  of  Jesus  Christ  of  Naza- 
reth, whom  ye  crucified,  whom  God 

a  c. 3.6,16. 


10.  Jic  it  known,  &c.  Peter  might  have 
evaded  the  question,  or  he  might  have 
resorted  to  many  excuses  and  subterfuges 
(Calvin),  if  lie  had  been  desirous  of  avoid- 
ing this  inquiry.     But  it  was  a  noble  op- 
portunity lor  vindicating  the  honour  of 
his  Lord  and  master.     It  was  a  noble  op- 
portunity also  for  repairing  the  evil  which 
he  had  done  by  his  guilty  denial  of  his 
Lord.     Although,   therefore,    this    frank 
and  open  avowal  was  attended  with  dan- 
ger, and  although  it  was  in  the  presence 
of  the  great  and  the  mighty,  yet  he  chose 
to  state  fully  and  clearly  his  conviction 
of  the  truth.  Never  was  there  an  instance 
of  greater   boldness ;    and  never  could 
there  be  a  more  striking  illustration  of  the 
fitness  of  the  name  which  the  Lord  Jesus 
gave  him,  that  of  a  rock.  John  i.  42.  Matt, 
xvi.  17,  18.    The  timid,  trembling,  yield- 
ing, and  vacillating  Simon,  ho  who  just 
before  was  terrified  by  a  servant  girl,  and 
who  on  the  lake  was  afraid  of  sinking,  is 
now  transformed  into  the  manly,  decided, 
and  firm  Cephas,  fearless  before  the  great 
council  of  the  nation,  and  in  an  unwaver- 
ing tone  asserting  the  authority  of  him 
whom  he  had  just  before  denied,  and 
whom  they  had  just  before  put  to  death. 
It  is  not    possible    to   account  for  this 
change   except  on   the  supposition  that 
this  religion  is  true.   Peter  had  no  world- 
ly motive  to  actuate   him.     He  had  no 
prospect  of  wealth  or  fame  by  this.  Even 
the    hopes  of  honour    and    preferment 
which   they   had   cherished     before    the 
death  of  Jesus,  and  which  might  have 
been  supposed  to  influence  them  then, 
were   now  abandoned   by  the   apostles. 
Their  Master  had  died;   and    all   their 
hopes  of  human  honour  and  power  had 
been  buried  in  his  grave.     Nothing  but 
the  conviction  of  the  truth  could  have 
wrought  this   change,   and   transformed 
this  timid  disciple  to  a  hold  and  uncom- 
promising apostle.     Ii  By  the  name.     By 
the  authority  or  power,  ch.  iii.  6.     11  Of 
Jesus  Christ     The  union  of  these  two 
names  would  be  particularly  offensive  to 
the  sanhedrim.     They  denied  that  Jesus 
was  the  Christ,  or  the  Messiah ;    Peter, 
by  the  u^e  of  the  word  Christ,  affirmed 


raised  from  the  dead,  even  by  him 
doth  this  man  stand  here  before  you 
whole. 

11  This  is  the  stone b  which  was 
set  at  nought  of  you  builders, 
which  is  become  the  head  of  the 
corner. 

i  Ps.118.22.  Is.2S.16.  Matt.21.42. 


that  he  was.  In  the  language  then  used, 
it  would  be,  "By  the  name  of  Jesus,  the 
Messiah"  IT  Of  Nazareth.  Lest  there 
should  be  any  mistake  about  his  mean- 
ing, he  specified  that  he  referred  to  the 
despised  Nazarene  ;  to  him  who  had  just 
been  put  death,  as  they  supposed,  covered 
with  infamy.  Christians  little  regard  the 
epithets  of  opprobrium  which  may  be 
affixed  to  themselves  or  to  their  religion. 
IF  Whom  ye  crucified.  There  is  emphasis 
in  ah  the  expressions  that  Peter  uses.  1  le 
had  before  charged  the  people  with  the 
crime  of  having  put  him  to  death,  ch.  ii. 
23 ;  iii.  14,  15.  But  he  now  had  the  op- 
portunity, contrary  to  all  expectation,  of 
urging  the  charge  with  still  greater  force 
on  the  rulers  themselves,  on  the  very 
council  which  had  condemned  him  and 
delivered  him  to  Pilate.  It  was  a  re- 
markable providence  that  an  opjxirlunity 
was  thus  afforded  of  urging  this  charge 
in  the  presence  of  the  sanhedrim,  and  of 
proclaiming  to  them  the  necessity  of  re- 
pentance. Little  did  they  imagine  when 
they  condemned  the  Lord  Jesus,  that  this 
charge  would  be  so  soon  urged.  This  is 
one  of  the  instances  in  which  God  takes 
the  wise  in  their  own  craftiness.  Job  v. 
13.  They  had  arraigned  the  apostles; 
they  demanded  their  authority  for  what 
they  had  done ;  and  thus  they  had  directly 
opened  the  way,  and  invited  them  to  the 
serious  and  solemn  charge  which  Peter 
here  urges  against  them. 

11.  This  is  the  stone.  This  passage  is 
found  in  Ps.  cxviii.  22.  It  is  quoted,  also, 
by  our  Saviour  as  applicable  to  himself. 
See  Note  on  Matt.  xxi.  42.  The  -ancient 
Jews  applied  this  to  David.  In  the  Tar- 
gum  on  Ps.  cxviii.  22,  this  passage  is  ren- 
dered, "The  child  who  was  among  the 
sons  of  Jesse,  and  was  worthy  to  be  con- 
stituted  King,  the  builders  rejected." 
The  New  Testament  writers,  however, 
apply  it  without  any  doubt  to  the  Mes- 
siah. Comp.  Isa.  xxviii.  16.  Rom.  ix.  33. 
Eph.  ii.  20.  And  from  this  passage  we 
may  learn,  that  God  will  overrule  the 
devices  and  plans  of  wicked  men,  to  ac- 
complish his  own  purposes.  What  men 
despise  and  set  at  nought,  he  esteems  of 


A.  D.  33.] 


CHAPTER  IV. 


77 


12  Neither  is  there  salvation  in 
any  other :  for  a  there  is  none  other 

a  c.10.43.  lTim.2.5,6. 


inestimable  value  in  his  kingdom.  What 
the  great  and  the  mighty  contemn,  he  re- 
the  very  foundation  and  corner- 
Btone  of  the  edifice  which  he  designs  to 
rear.  Nothing  has  been  more  remarkable 
man  this  in  the  history  of  man ;  and  in 
nothing  is  more  contempt  thrown  on  the 
proud  projects  of  men,  than  that  what 
they  have  rejected  lie  has  made  the  very 
basis  of  his  schemes. 

12.  Neither  is  there  solvation.  The  word 
salvation  properly  denotes  any  preserva- 
tion, or  keeping  any  thing  in  a  safe  state  ; 
a  preserving  it  from  harm.  It  signifies, 
also,  deliverance  from  any  evil  of  body 
or  mind  ;  from  pain,  sickness,  danger,  &c. 
Acts  vii.  25.  But  it  is  in  the  New  Testa- 
pa  a\  applied  particularly  to  the  work 
which  the  Messiah  came  to  do,  "to  seek 
and  to  save  those  which  were  lost."  This 
work  refers  primarily  to  a  deliverance  of 
the  soul  from  sin.  Matt  i.  21.  Acts  v.  31. 
Luke  iv.  18.  Rom.  viii.  21.  Gal.  v.  1.  It 
then  denotes,  as  a  consequence  of  freedom 
from  sin,  freedom  from  all  the  ills  to 
which  sin  exposes  man,  and  the  attain- 
ment of  that  perfect  peace  and  joy  which 
shall  be  bestowed  on  the  children  of  God 
in  the  heavens.  The  reasons  why  Peter 
introduces  this  subject  here  seem  to  be 
these  :  (1.)  He  was  discoursing  of  the  de- 
liverance of  the  man  that  was  healed,  his 
salvation  from  a  long  and  painful  calami- 
ty. This  deliverance  had  been  accom- 
plished by  the  power  of  Jesus.  The  men- 
lion  of  this  suggested  that  greater  and 
more  important  salvation  from  sin  and 
death  which  it  was  the  object  of  the 
Lord  Jesus  to  effect.  As  it  was  by  his 
power  that  this  man  had  been  healed,  BO 
it  was  by  his  power  only  that  men  could 
be  saved  from  death  and  hell.  Deliver- 
ance from  any  temporal  calamity  Bhould 
lead  the  thoughts  to  that  higher  redemption 
which  the  Lord  Jesus  contemplates  in  re- 
gard to  the  soul.  (2.)  This  was  a  favourable 
opportunity  to  introduce  the  doctrines  of 
the  gospel  to  the  notice  of  the  great  council 
of  the  nation.  The  occasion  invited  to  it; 
the  mention  of  a  part  of  the  work  of  Je- 
sus invited  to  a  contemplation  of  hawhole 
work.  Peter  would  not  have  done  jus- 
tice to  the  character  and  wxirk  of  Christ, 
if  he  had  not  introduced  that  great  de- 
sign which  he  had  in  view  to  save  men 
from  death  and  hell.  It  is  probable,  also. 
that  he  advanced  a  sentiment  in  which 
lie  expected  they  would  immediately  con- 
a  2 


''name  under  heaven  given  among 
men  whereby  we  must  be  saved. 


cur, and  which  accorded  with  their  well- 
known  opinions,  thai  salvation  was  to  be 
obtained  only  by  the  Messiah.  Thus  Paul 
(Acts  xxvi.  22,  23)  says  that  he  taught  no- 
thing else  than  what  was  delivered  by 
Moses  and  the  prophets,  &c.  Comp.  Acts 
xxiii.  6;  xxvi.  6.  The  apostles  did  not 
pretend  to  proclaim  any  doctrine  which 
was  not  delivered  by  Moses  and  the  pro- 
phets, and  which  did  not  in  fact  consti- 
tute a  part  of  the  creed  of  the  Jewish  na- 
tion. IT  In  any  other.  Any  other  person. 
He  does  not  mean  to  say  that  God  is  not 
able  to  save,  but  that  the  salvation  of  the 
human  family  is  intrusted  to  the  hands 
of  Jesus  the  Messiah.  *f  For  there  is  none 
other  name.  This  is  an  explanation  of 
what  he  had  said  in  the  previous  part 
of  the  verse.  The  vvoid  name  here  is 
used  to  denote  tiie  person  himself;  there 
is  no  other  being,  or  person.  As  we  Bhould 
say,  there  is  no  one  who  can  save  but  Je- 
sus Christ.  The  word  name  is  often  used 
in  this  sense.  See  Note  on  iii.  6.10.  That 
there  is  no  other  Saviour,  or  mediator  be- 
tween God  and  man,  is  abundantly  taught 
in  the  New  Testament ;  and  it  is  indeed 
the  main  design  of  revelation  to  prove 
this.  See  1  Tim.  ii.  5, 0.  Acts  x.  43.  IT  Un- 
der heaven.  This  expression  does  not  ma- 
terially differ  from  the  one  immediately 
following,  "among  men."  They  are  de- 
signed to  express  with  emphasis  the  senti- 
ment that  salvation  is  to  be  obtained  in 
Christ  alone,  and  not  in  any  patriarch,  or 
prophet,  or  teacher,  or  king,  or  in  any  false 
Messiah,  'ii Given.  In  this  word  it  is  implied 
that  salvation  has  its  origin  in  God  ;  that 
a  Saviour  lor  men  must  be  given  by  him  ; 
and  that  salvation  cannot  be  originated 
by  any  power  among  men.  The  Lord 
Jesus  is  thus  uniformly  represented  as 
given,  or  appointed  by  God  for  this  great 
purpose  (John  iii.  16;  xvii.  4.  1  Cor.  iii.  5. 
Gal.  i.  4;  ii.  20.  Eph.  i.  22;  v.  25.  1  Tim. 
ii.  6.  Rom.  v.  15—18.  23);  and  hence 
Christ  is  called  the  "unspeakable  gift" 
of  God.  2  Cor.  ix.  15.  IT  Whereby  we  must. 
be  saved.  By  which  it  is  fit,  or  proper 
('.•i),  that  we  should  be  saved.  There  is 
no  other  way  of  salvation  that  is  a 
to  the  great  object  contemplated ;  and 
therefore,  if  saved,  it  must  be  in  this  way, 
and  by  this  plan.  All  other  schemes  by 
men's  own  devices  arfl  not  adapted  to  the 
purpose,  and  therefore  cannot  save.  Tho 
doctrine  that  men  can  be  saved  only  by 
Jesus  Christ  is  abundantly  taught  in  tho 


78 


THE  ACTS. 


[A.  D.  33. 


Scriptures.  To  show  the  failure  of  all 
other  schemes  of  religion  was  the  great 
design  of  the  first  part  of  the  epistle,  to  the 
Romans.  By  a  laboured  argument  Paul 
there  shows  (ch.  i.)  tiiat  the  Gentiles  had 
tailed  in  their  attempt  to  justify  them- 
selves; and  in  ch.  ii.  iii.  thai  the  same 
thing  was  true  also  of  the  Jews.  If  both. 
these  schemes  failed,  then  there  was  need 
of  some  other  plan  ;  and  that  plan  was 
that  of  salvation  by  Jesus  Christ.  If  it  be 
asked,  then,  whether  this  affirmation  of 
Peter  is  to  be  understood  as  having  re- 
spect to  infants  and  the  heathen,  we  may 
remark,  (1.)  That  his  design  was  primarily 
to  address  the  Jews,  "  Whereby  ive  must 
be  saved."  But  (2.)  The  same  thing  is 
doubtless  true  of  others.  If,  as  Christians 
generally  believe,  infants  are  saved,  there 
is  no  absurdity  in  supposing  that  it  is  by 
the  merits  of  the  atonement.  But  for  that, 
there  would  have  been  no  promise  of  sal- 
vation. No  offer  has  been  made  except 
by  the  Mediator ;  and  to  him  doubtless  is 
to  be  ascribed  all  the  glory  of  raising  up 
even  those  in  infancy  to  eternal  life.  If 
any  of  the  heathen  are  to  be  saved,  as 
most  Christians  suppose,  and  as  seems  in 
accordance  with  the  mercy  of  God,  it  is 
no  less  certain  that  it  will  be  in  conse- 
quence of  the  intervention  of  Christ. 
Those  who  will  be  brought  to  heaven 
will  sing  one  song  (Rev.  v.  9),  and  will  be 
prepared  for  eternal  union  in  the  service 
of  God  in  the  skies.  Still,  the  Scriptures 
have  not  declared  that  great  numbers  of 
the  heathen  will  be  saved,  who  have  not 
the  gospel.  The  contrary  is  more  than 
implied  in  the  New  Testament.  Rom.  ii. 
12.  Neither  has  the  Scripture  affirmed 
that  all  the  heathen  shall  certainly  be 
cut  off.  It  has  been  discovered  by  mis- 
sionaries among  the  heathen  that  indivi- 
duals have,  in  a  remarkable  way,  been 
convinced  of  the  folly  of  idolatry,  and 
were  seeking  a  better  religion  ;  that  their 
rninds  were  in  a  serious,  thoughtful,  in- 
quiring state,  and  that  they  at  once  em- 
braced the  gospel  when  it  was  offered  to 
them,  as  exactly  adapted  to  their  state  of 
mind,  and  meeting  their  inquiries.  Such 
was  extensively  the  case  in  the  Sandwich 
Islands;  and  the  following  instance  re- 
cently occurred  in  this  country.  "The 
Flat-head  Indians,  living  west  of  the 
Rocky  mountains,  recently  sent  a  depu- 
tation to  the  white  settlements  to  inquire 
after  the  Bible.  The  circumstarce  that 
led  to  this  singular  movement  is  as  fol- 
lows:  It  appears  that  a  white  man  (Mr. 
Catlin)  had  penefdied  into  their  country, 
and  happened  to  be  a  spectator  at  one  of 
their  religious  ceremonies.     He  informed 


them  that  their  mode  of  worshipping  the 
Supreme  Being  was  radically  wrong,  and 
that  the  people. away  towards  the  rising 
of  the  sun  had  been  put  in  possession  of 
the  true  mode  of  worshipping  the  Great 
Spirit.  On  receiving  this  information,  they 
called  a  national  council  to  lake  ibis  sub- 
ject into  consideration.  Some  said,  if  this 
be  true,  it  is  certainly  high  time  we  were 
put  in  possession  of  this  mode.  They  ac- 
cordingly deputed  four  of  the  chiefs  to 
proceed  to  St.  Louis,  to  see  their  great 
father,  general  Clark,  to  inquire  of  him 
the  truth  of  this  matter.  They  were  cor- 
dially received  by  the  general,  who  gave 
them  a  succinct  history  of  Revelation, 
and  the  necessary  instruction  relative  tc 
their  important  mission.  Two  of  them 
sunk  under  the  severe  toils  attending  a 
journey  of  three  thousand  miles.  The 
remaining  two,  after  acquiring  what 
knowledge  they  could  of  the  Bible,  its 
institutions  and  precepts,  returned,  to 
carry  back  those  few  rays  of  divine  light 
to  their  benighted  countrymen."  In  what 
way  their  minds  were  led  to  this  state  we 
cannot  say;  or  how  this  jireparation  lor 
the  gospel  was  connected  with  the  agency 
and  merits  of  Christ,  we  perhaps  cannot 
understand.  But  we  know  that  the  affairs 
of  this  entire  viorld  are  placed  under  the 
control  of  Christ  (John  xvii.  2.  Eph.  i.  21. 
22),  and  that  the  arrangements  of  events  by 
which  they  were  brought  to  this  state  of 
mind  are  in  his  hands.  Another  remark 
may  here  be  made  :  it  is,  that  it  often  oc- 
curs that  blessings  come  upon  us  from 
benefactors  v:hom  we  do  not  see,  and  J)  om 
sources  which  we  cannot  trace.  On  this 
principle  we  receive  many  of  the  mercies 
of  life;  and  from  any  thing  that  appears. 
in  this  way  many  biessings  of  salvation 
may  be  conferred  on  the  world,  and  pos- 
sibly many  of  the  heathen  be  saved. 
Still,  this  view  does  not  interfere  with 
the  command  of  Christ  to  preach  the  gos- 
pel. Mark  xvi.  15.  The  great  mass  of  the 
heathen  are  not  in  this  state  :  and  this  fact, 
so  far  as  it  goes,  is  an  encouragement  to 
preach  the  gospel  to  the  entire  world.  If 
Christ  thus  prepares  the  way  ;  if  he  ex- 
tensively fits  the  minds  of  the  heathen  for 
the  reception  of  the  gospel ;  if  he  shows 
them  the  evil  and  folly  of  their  own  sys- 
tem, and  leads  them  to  desire  a  better, 
then  this  should  operate  not  to  produce 
indolence,  but  activity,  and  zeal,  and 
encouragement  to  enter  into  the  field 
white  for  the  harvest,  and  to  toil  that 
all  who  seek  the  truth,  and  are  prepared 
to  embrace  the  gospel,  may  be  brought 
to  the  light  of  the  Sun  of  righteous- 
ness. 


A.  I).  33.] 


CHAPTER  IV. 


7<> 


13  Now  when  they  saw  the  bold- 
ness of  Peter  and  John,  and  per- 
ceived that  they  were  unlearned  ° 

a  M.itt.  11.25.  1  Cor.  1.27. 

13.  Boldness,  This  word  properly  de- 
notes openness  or  confidence  m  speaking. 

It  stands  opposed  to  hesitancy,  and  to 
ition  in  declaring  our  sentiments. 
Here  it  means,  that  in  spite  of  danger  and 
opposition,  they  avowed  their  doctrines 
without  any  attempt  to  conceal  or  dis- 
guise them.  IT  Peter  and  John.  It  was 
they  only  who  had  been  concerned  in  the 
healing  of  the  lame  man.  ch.  iii.  1.  Tl  And 
perceived.  When  they  knew  that  they 
were  unlearned.  This  might  have  been 
ascertained  either  by  report,  or  by  the 
manner  of  their  speaking.  IT  Unlearned. 
Tiiis  word  properly  denotes  those  who 
were  not  acquainted  with  letters,  or  who 
had  not  had  the  benefit  of  an  education. 
H  Ignorant  men.  'i&iarm.  This  word  pro- 
perly denotes  those  who  live  in  private, 
in  contradistinction  from  those  who  are 
engaged  in  public  life,  or  in  office.  As 
this  class  of  persona  is  commonly  also 
supposed  to  be  less  learned,  talented,  and 
refined  than  those  in  office,  it  comes  to 
denote  those  who  are  rude  and  illiterate. 
The  idea  intended  to  be  conveyed  here 
is,  that  these  men  had  not  had  opportu- 
nities  of  education  (comp.  Matt.  iv.  18 — 
21),  and  had  not  been  accustomed  to  pub- 
lic speaking,  and  hence  they  were  sur- 
prised at  their  boldness.  This  same  cha- 
racter is  uniformly  attributed  to  the  early 
preachers  of  Christianity.  Comp.  1  Cor.  i. 
27.  Matt  xi.  25.  The  Galileans  were  re- 
garded by  the  Jews  as  particularly  rude 
and  uncultivated.  Matt.  xxvi.  73.  Mark 
xiv.  17.  IT  They  marvelled.  They  won- 
dered that  men  who  had  not  been  edu- 
cated in  the  schools  of  the  Rabbins,  and 
accustomed  to  speak,  should  declare  their 
sentiments  with  so  much  boldness.  IT  And 
they  tun/.-  knowledge.  This  expression 
means  simplv  that  they  knew,  or  that  they 
obtained  evidence,  or  proof,  that  they  had 
been  with  Jesus.  It  is  not  said  in  what 
way  they  obtained  this  evidence;  but  the 
connexion  leads  us  to  suppose  it  was  by 
die  miracle  which  they  had  wrought;  by 
their  firm  and  bold  declaration  of  the  doc- 
trines of  Jesus  ;  and  perhaps  by  the  irre- 
sistible conviction  that  none  would  be  thus 
bold  who  had  not  been  personally  with 
him,  and  who  had  not  the  firmest  convic- 
tion that  he  was  the  Messiah.  They  had 
not  been  trained  in  their  schools,  and  their 
boldness  could  not  be  attributed  to  the  arts 
of  rhetoric,  but  was  the  native,  ingenuous, 


and  ignorant  men,  they  marvelled  j 
and  they  took  knowledge  of  them, 
that  they  had  been  with  Jesus. 


and  manly  exhibition  of  deep  conviction 
of  the  truth  of  what  theyspoke;  and  that 
conviction  could  have  been  obtained  only 
by  their  having  been  tot/A  him,  and  ha\  ing 
been  satisfied  that  he  was  the  D ' 
Such  conviction  is  of  far  more  value  in 
preaching  than  all  the  mere  teachings  of 
the  schools ;  and  without  such  a  i 
tion,  all  preaching  will  be  frigid,  hypoci  i 
tical,  and  useless.  1F  Had  been  wit 
Had  been  his  followers,  and  had  attended 
personally  on  his  ministry.  They  gave 
evidence  that  they  had  seen  him,  been 
with  him,  heard  him,  and  were  convinced 
that  he  was  the  Messiah.  We  may  learn 
here,  (1.)  That  if  men  wish  to  be  success- 
ful in  preaching,  it  must  be  based  on  <lce-p 
and  thorough  conviction  of  the  truth  of 
that  which  they  deliver.  (2.)  They  who 
preach  should  give  evidence  that  they 
are  acquainted  with  the  Lord  Jesus 
Christ;  that  they  have  imbibed  his  spirit, 
pondered  his  instructions,  studied  the 
evidences  of  his  divine  mission,  and  are 
thoroughly  convinced  that  he  was  from 
God.  (3.)  Boldness  and  success  in  the 
ministry,  as  well  as  in  every  thing  else, 
will  depend  far  more  on  honest,  genuine, 
thorough  conviction  of  the  truth,  than  on 
all  the  endowments  of  talent  and  learn- 
ing, and  all  the  arts  and  skill  of  eloquence. 
No  man  should  attempt  to  preach  with- 
out such  a  thorough  conviction  of  truth  ; 
and  no  man  who  has  it  will  preach,  in 
vain.  (4.)  God  often  employs  the  igno- 
rant and  unlearned  to  confound  the  wise. 
1  Cor.  i.  27,  28.  But  it  is  not  by  their  ig- 
norance. It  was  not  the  ignorance  of 
Peter  and  John  that  convinced  the  san- 
hedrim. It  was  done  in  spite  of  their  ig- 
norance. It  was  their  boldness,  and  their 
honest  conviction  of  truth.  Besides,  though 
not  learned  in  the  schools  of  th< 
they  had  been  under  a  far  more  impor- 
tant training,  under  the  personal  di 
of  Christ  himself  for  three  years;  and 
now  they  were  directly  endowed  by  the 
Holy  Ghost  with  the  power  of  speaking 
with  tongues.  Though  not  taught  in  tho 
schools,  yet  there  was  an  important  sense 
in  which  they  were  not  unlearned  and 
ignorant  men."  Their  example  should  not, 
therefore,  be  pleaded  in  favour  of  an  un- 
learned ministry.  Christ  himself  63 
his  opposition  to  an  unlearned  ministry, 
by  teaching  them  himself,  and  then  by  be- 
stowing  on  them  miraculous  endowments 


SO 


THE  ACTS. 


[A.  D.  33. 


14  And  beholding  the  man  which 
was  healed  standing  with  them, 
they  could  say  nothing  a  against  it. 

15  But  when  they  had  command- 
ed them  to  go  aside  out  of  the  coun- 
cil, they  conferred  among  them- 
selves, 

1G  Saying,  What  b  shall  we  do 
to  these   men  1   for   that  indeed  a 

cc.19.3G.        iJno.11.47 

which  no  learning  at  present  can  furnish. 
It  may  he  remarked,  further,  that  in  the 
single   selection  which  he  made   of  an 

after  his  ascension  to  heaven, 
when  he  came  to  choose  one  who  had 
not  been  under  his  personal  teaching,  he 
chose  a  learned  ma?},  the  apostle  Paul, 
and  thus  evinced  his  purpose  that  there 
should  be  training,  or  education  in  those 
who  are  invested  with  the  sacred  office. 
(5.)  Yet  in  the  case  before  us,  there  is  a 
striking  proof  of  the  truth  and  power  of 
religion.  These  men  had  not  acquired 
their  boldness  in  the  schools;  they  were 
not  trained  for  argument  among  the 
Jews ;  they  did  not  meet  them  by  cun- 
iphistry;  but  they  came  with  the 
honest  conviction  that  what  they  were 
saying  was  true.  Were  they  deceived  ? 
Were  they  not  competent  to  bear  wit- 
ness? Had  they  any  motive  to  attempt 
to  palm  a  falsehood  on  men?  Infidelity 
must  answer  many  such  questions  as 
these  before  the  apostles  can  be  convict- 
ed of  imposture. 

14.  They  could  say  nothing,  &c.  The 
presence  of  the  man  that  was  healed  was 
an  unanswerable  fact  in  proof  of  the  truth 
of  what  the  apostles  alleged.  The  mira- 
cle  was  so  public,  clear,  and  decisive; 
the  man  that  was  healed  was  so  well 
known,  that  there  was  no  evasion  or  sub- 
terfuge by  which  they  could  escape  the 

on  to  which  "the  apostles  were 
conducting  them.  It  evinced  no  little 
gratitude  in  the  man  that  was  healed 
that  he  was  present  on  this  occasion,  and 
showed  that  he  was  deeply  interested  in 

fell  his  benefactors.  The  miracles 
of  Jesus  and  his  o>ostles  were  such  that 

aid  not  be  denied  ;  and  hence  the 
Jews  did  not  attempt  to  deny  that  they 
il  them.  Com  p.  Matt.  xii.  21.  John 
xi.  45,  46.   Acts  xix.  36. 

15 — IS.   What  shall  vie  do  to  these  men  ? 

ject  which  they  had  in  view  was 
evidently  to  prevent  their  preaching. 
The  miracle  was  wrought ;  and  was  be- 
lieved by  the  people  to  have  been 
wrought.    This  they  could  nit  expect  to 


notable  miracle  hath  been  done  by 
them  is  manifest  to  all  them  that 
dwell  in  Jerusalem  ;  and  we  cannot 
deny  it. 

17  But  that  it  spread  no  further 
among  the  people,  let  us  straitly 
threaten  them,  that  e  they  speak 
henceforth  to  no  man  in  this  name. 

18  And   they  called   them,  and 


be  able  successfully  to  deny.  Their  only 
object,  therefore,  was  to  prevent  the  apos- 
tles from  making  the  use  which  they  saw 
they  would,  to  convince  the  people  that 
Jesus  was  the  Messiah.  The  question 
therefore,  was,  in  whet  way  the}'  should 
prevent  this;  whether  by  putting  them  to 
death,  by  imprisoning  them,  or  by  scourg- 
ing them;  or  whether  by  simply  exerting 
their  authority  and  forbidding  them. 
From  the  former  they  were  deterred, 
doubtless  by  fear  of  the  multitude.  And 
they  therefore  adopted  the  latter,  and 
seemed  to  suppose  that  the  mere  ex- 
ertion of  their  authority  would  be  suffi- 
cient to  deter  them  from  this  in  future. 
II  The  council.  Greek,  The  sanhedrim. 
This  body  was  composed  of  seventy-one 
or  seventy-two  persons,  and  was  intrusted 
with  the  principal  affairs  of  the  nation. 
It  was  a  body  of  vast  influence  and  pow- 
er; and  hence  they  supposed  that  their 
command  might  be"  sufficient  to  restrain 
ignorant  Galileans  from  speaking.  Before 
this  same  body,  and  probably  the  samo 
men,  our  Saviour  was  arraigned ;  and  by 
them  condemned  before  he  was  delivered 
to  the  Roman  governor.  Matt.  xxvi.  59, 
&c.  And  hefore  this  same  body,  and  in 
the  presence  of  the  same  men,  Peter  had 
just  before  denied  his  Lord.  Matt  xxvi. 
70,  &c.  The  fact  that  the  disciples  had 
fled  on  a  former  occasion,  mid  that  Peter 
had  denied  his  Saviour,  may  have  ope- 
rated to  induce  them  to  believe  that  they 
w;ould  be  terrified  by  their  threats,  and 
de'erred  from  preaching  publicly  in  the 
name  of  Jesus.  IT  A  notable  miracle.  A 
known,  undeniable  miracle.  11  That  it 
That  the  knowledge  of  it  may 
not  spread  among  them  any  further 
IF  Let  vs  straitly  threaten  than.  Greek, 
I  jit  us  threaten  than  with  a  threat.  This 
is  a  Hebraism,  expressing  intensity,  cer- 
tainty, &c,  The  threat  was  a  command 
(ver.  18)  not  to  teach,  implying  their  dis- 
pleasure if  they  did  do  it.  This  threat, 
however,  was  not  effectual.  On  the  next 
occasion,  which  occurred  soon  after  (ch, 
v.  40)  they  added  beating  to  their  threats. 


A.D.  33.]  CHAPTER  IV. 

commanded  them  not  to  speak  at 
all  nor  teach  in  the  name  of  Jesus. 
19  Ihit  Peter  and  John  answered 
and  said  unto  them,  Whether  it  be 
right  in  the  Sight  of  God  to  a  hearken 

o  C.5.2D. 


in  order  to  deter  them  from  preaching  in 
llu  name  of  Jesus. 

It).  Whether  it  be  right,  &c.  The  apos- 
tles  abated  nothing  of  their  boldness  when 
threatened.  They  openly  appealed  to 
their  judges  whether  their  command 
could  be  right.  And  in  doing  this,  they 
expressed  their  full  conviction  of  the 
truth  of  what  they  had  said,  and  their 
deliberate  purpose  not  to  regard  their 
command,  but  still  to  proclaim  to  the 
lie  the  truth  that  Jesus  was  the  Mes- 
siah. If  In  the  sight  of  God.  That  is, 
whether  God  will  judge  this  to  be  right. 
The  grand  question  was,  how  God  would 
regard  it.  If  he  disapproved  it,  it  was 
wrong.  It  was  not  merely  a  question 
pertaining  to  their  reputation,  safety,  or 
life  j  but  it  was  a  question  of  conscience 
before  God.  And  we  have  here  a  strik- 
ing instance  of  the  principle  on  which 
Christians  act.  It  is,  to  lay  their  safety, 
reputation,  and  life  out  of  view,  and  to 
bring  every  thing  to  this  test,  whether 
it  will  tlease  God.  If  it  will,  it  is 
right;  if  it  will  not,  it  is  wrong.  IT  To 
hearken.  To  hear  and  to  hearken  are 
often  used  to  denote  to  obey.  John  v.  21; 
viii.  47,  &,c.  IT  Judge  ye.  This  was  an 
appeal  to  them  directly  as  judges,  and  as 
men.  And  it  may  be  presumed  that  it 
was  an  appeal  which  they  could  not  re- 
sist The  sanhedrim  acknowledged  itself 
to  have  been  appointed  by  God ;  and  to 
have  no  authority  which  was  not  derived 
from  his  appointment.  Of  course,  God 
could  modify,  supersede,  or  repeal  their 
authority;  and  the  abstract  principle,  that 
it  was  better  to  obey  God  than  man,  they 
could  not  call  in  question.  .The  only  in- 
quiry was,  whether  they  nad  evident e 
that  God  had  issued  any  command  in  the 
case.  Of  that,  the  apostles  were  satisfied ; 
and  that,  the  rulers  could  not  deny.  It 
may  be  remarked,  that  this  is  one  of  the 
lust  and  most  bold  appeals  on  record,  in 
favour  of  the  right  of  private  judgment 
and  the  liberty  #of  conscience.  That 
liberty  was  supposed  in  all  the  Jewish 
religion.  It  was  admitted  that  the  autho- 
rity of  God  in  all  mailers  was  superior  to 
that  of  man.  And  the  same  spirit  mani- 
fested itself  thus  early  in  the  Christian 
church  against  all    dominion  over  the 


81 

unto  you  more  than  unto  God,  judge 
ye. 


'JO  F 


things  which 
heard. 

b  Je.20.9. 


we  cannot  but  speak  the 
we  have  seen  and 


cc.22.15.  Uno.l.1,3. 


conscience,  and  in  favour  of  the  right  to 
follow  the  dictates  of  the  conscience  and 
the  will  of  God.  As  a  mere  historical 
fact,  therefore,  it  is  interesting  to  contem- 
plate this;  and  still  more  interesting  in 
its  important  bearings  on  human  liberty 
and  human  happiness.  The  doctrine  is 
still  more  explicitly  stated  in  ch.  v.  29. 
"  We  ought  to  obey  God  rather  than 
man." 

20.  For,  &c.  This  is  given  as  a  reason 
why  they  should  obey  God  rather  than 
man.  They  had  had  so  clear  evidence 
that  God  had  sent  the  Messiah ;  and  they 
had  received  so  direct  and  solemn  a  com- 
mand (Mark  xvi.  15)  to  preach  the  gospel, 
that  they  could  not  be  restrained.  There 
was  a  necessity  laid  on  them  to  preach 
the  gospel.  See  1  Cor.  ix.  16,  comp  Jer. 
xx.  9.  Acts  xviii.  5.  Job  xxxii.  18,  19.  Ps. 
xxxix.  1 — 3. 

It  has  already  been  remarked,  that 
these  two  verses  contain  an  important 
principle  in  favour  of  religious  liberty — 
the  liberty  of  conscience,  and  of  private 
judgment.  They  contain  the  great  prin- 
ciple of  the  Christian,  and  of  the  Protest- 
ant religion,  that  the  responsibility  of  men 
for  their  religious  opinions  is  direct  to 
God,  and  that  other  men  have  no  power 
of  control.  The  opposite  of  this  is  tyranny 
and  oppression.  It  may  be  proper,  in  ad- 
dition, to  present  some  further  remarks, 
involved  in  the  principle  here  stated. 
(1.)  Religion,  from  the  commencement, 
lias  been  favourable  to  liberty.  There 
was  no  principle  more  sacred  among  the 
Jews,  than  that  they  were  to  he  inde- 
pendent of  other  nations.  Perhaps  no 
people  have  ever  been  so  restive  under  a 
foreign  yoke,  so  prone  to  rebel,  an 
difficult  to  be  broken  down  by  oppression 
and  by  arms,  as  were  the  Jews.  So  true 
was  tins,  thai  it  appeared  to  other  nations 
to  be  mere  obstinacy.  They  were  often 
subdued,  but  they  rose  against  their  op- 
pressors, and  threw  off  the  yoke.  No 
people  has  been  found  who  were  so  iiffi- 
cult  to  be  reduced  to  slavery.  It  is  well 
known  that  the  Romans  were  accustomed 
to  subject  the  captives  taken  in  war  to 
perpetual  servitude;  and  commonly  the 
spirit  of  the  captive  was  broken,  and  ho 
remained  quietly  in  bondage.   But  not  so 


62 


THE  ACTS. 


[A.  D. 


the  Jew.  Nothing  ever  lamed  his  spirit. 
No  bribes,  or  threats,  or  chains  could  in- 
duce him  to  violate  the  laws  of  his  reli- 
gion. Even  in  captivity,  we  are  told,  that 
the  Jewish  slaves  nt  Rome  would  observe 
the  Sabbath,  would  keep  the  feasts  of 
their  nation,  and  never  would  conform 
to  the  customs  of  an  idolatrous  people. 
To  the  Romans  this  appeared  to  be  mere 
obstinacy.  Rut  it  was  the  genius  of  their 
religion.  The  right  of  liberty  of  thought 
was  one  which  they  would  not  surrender. 
The  spirit  of  the  patriarchs  was  favour- 
able to  liberty,  and  implied  responsibility 
only  to  God.  Familiarity  with  the  sacred 
books  had  taught  them  these  lessons ;  and 
neither  time  nor  distance  could  obliterate 
them  In  the  time  of  Christ,  the  great 
mass  of  the  nation  were  evidently  opposed 
to  the  tax  paid  to  the  Roman  nation,  and 
sighed  under  this  burden,  until  they  rose 
and  attempted  to  assert  their  rights;  and 
their  city,  and  temple,  and  land  were  sa- 
crificed rather  than  yield  this  great  prin- 
ciple. (2.)  This  same  principle  was 
evinced  by  the  apostles  and  by  the  early 
Christians.  With  this  doctrine  fresh  upon 
their  hearts,  they  went  forth  to  other 
lands.  They  maintained  it  at  the  expense 
of  their  blood  ;  and  thousands  fell  as  mar- 
tyrs in  the  cause  of  liberty  and  of  private 
judgment  in  religion.  No  men  ever  more 
firmly  defended  liberty  than  the  early 
martyrs;  and  each  one  that  died,  died  in 
defence  of  a  principle  which  is  now  the 
acknowledged  right  of  all  men.  (3.)  The 
designs  of  tyranny  and  superstition  have 
been  to  destroy  this  principle.  This  was 
the  aim  of  the  sanhedrim ;  and  yet,  when 
Peter  and  John  appealed  to  their  con- 
sciences, they  did  not  dare  to  avow  their 
purpose.  This  has  been  the  aim  of  all 
tyrants;  and  this  the  effect  of  all  super- 
stition. Hence  the  church  of  Rome  has 
taken  away  the  Scriptures  from  the  peo- 
ple ;  and  has  thus  furnished  incontestable 
evidence  that  in  its  view  the  Bible  is  fa- 
vourable to  liberty.  For  centuries,  tyran- 
ny reigned  in  one  black  night  over  Eu- 
rope ;  nor  was  the  darkness  dispelled 
until  the  Bible,  that  taught  men  the  prin- 
ciples of  freedom,  was  restored  to  them. 
(4.)  The  effect  of  the  principle  avowed 
by  the  apostles  has  been  uniform.  Luther 
began  the  Reformation  by  finding  in  a 
monastery  a  copy  of  the  Bible,  when 
himself  more  than  twenty  years  of  age — 
a  book  which  till  that  time  he  had  never 
seen.  The  effect  on  the  liberties  of  Eu- 
rope was  immediately  seen.  Hume  ad- 
mitted, that  whatever  liberty  England 
possessed  was  to  be  traced  to  the  Puri- 
tans.   Our  awn  land  is  a  striking  instance 


of  the  effect  of  this  great  principle,  and 
of  its  influence  on  the  rights  of  man.  And 
just  in  proportion  as  the  New  Testament 
is  spread  abroad,  will  men  seek  for  free- 
dom, and  break  the  chains  of  oppression. 
The  best  way  to  promote  universal  liber- 
ty, is  to  spread  the  Bible  to  the  ends  of 
the  earth.  There  is  not  a  precept  in  it 
that  is  not  favourable  to  freedom.  It  tends 
to  enlarge  and  liberalize  the  mind  ;  to 
teach  men  their  rights;  to  put  an  end  to 
ignorance,  the  universal  stronghold  of 
superstition  and  tyranny;  and  to  diffuse 
the  love  of  justice,  truth,  and  order.  It 
shows  man  that  he  is  responsible  to  God, 
and  that  no  one  has  a  right  to  ordain  any 
thing  which  contravenes  the  liberty  of 
his  fellow. 

If  it  be  asked  here  what  the  principle 
is,  I  answer,  (1.)  That  men  have  a  right 
to  their  private  judgment  in  matters  of 
religion,  subject  only  to  God.  The  only 
restraint  which,  it  is  now  settled,  can  be 
imposed  on  this,  is,  that  no  man  has  a 
right,  under  pretence  of  conscience,  to 
injure  or  molest  his  fellow-men,  or  to  dis- 
turb the  peace  and  harmony  of  society. 
(2.)  No  magistrate,  church,  council,  i  r 
parent  has  a  right  to  impose  a  creed  on 
others,  and  to  demand  subscription  to  it 
by  mere  authority.  (3.)  No  magistrate, 
church,  or  parent  has  a  right  to  control 
the  free  exercise  of  private  judgment  in 
this  case.  The  power  of  a  parent  is  to 
teach,  advise,  and  entreat.  The  duty  of 
a  child  is  to  listen  with  respect,  to  exa- 
mine with  candour,  to  pray  over  the  sub- 
ject, and  to  be  deliberate  and  calm,  not 
rash,  hasty,  impetuous,  and  self-willed. 
But  when  the  child  is  thus  convinced 
that  his  duty  to  God  requires  a  particular 
course,  then  here  is  a  higher  obligation 
than  any  earthly  law,  and  he  must  obey 
God  rather  than  man,  even  a  father  or  a 
mother.  Matt.  x.  37,  38.  (4.)  Every  man 
is  responsible  to  God  for  his  opinions  and 
his  conduct.  Man  may  not  control  him, 
but  God  may  and  will.  The  great  ques- 
tion before  every  man  is,  What  is  right  in 
the  sight  of  God  ?  It  is  not  what  is  expe- 
dient, or  safe,  or  pleasurable,  or  honour- 
able among  men ;  but  what  is  right  iK 
the  sight  of  God.  Neither  in  their  opi- 
nions nor  their  conduct  are  men  free  from 
responsibility. — From  this  Whole  subject 
we  see  the  duty  of  spreading  the  Bible. 
If  we  love  liberty ;  if  we  hate  tysanny 
and  superstition;  if  we  wish  to  extend  tne 
knowledge  of  the  rights  of  man,  and  break 
every  arm  of  oppression,  let  us  spread  far 
and  wide  the  Book  of  God,  and  place  in 
every  palace  and  every  cottage  on  the 
globe  a  cony  of  the  sacred  Scriptures. 


A.  D.  33.] 


CIIAPTi:it  IV. 


83 


21  So  when  they  had  further 
threatened  them,  they  let  them  go, 
finding  nothing  how  they  might 
punish  them,  because  a  of  the  peo- 
ple :  for  all  men  glorified  God  for 
that  which  was  done. 

22  For  the  man  was  above  forty 

nMatt.21.2G.  c.5.26. 


21.  Finding  nothing,  &c.  That  is,  not 
being  able  to  devise  any  way  of  punish- 
ing them,  without  exciting  a  tumult 
among  the  people,  and  endangering  their 
own  authority.  The  sanhedrim  was  fre- 
quently influenced  by  this  fear ;  and  it 
shows  "that  their  own  authority  was  much 
dependent  on  the  caprice  of  the  multi- 
tude. Comp.  Matt.  xxi.  2G.  IT  All  men. 
That  is,  the  great  mass  or  body  of  the 
people.  IT  Glorified  God.  Praised  God 
U>r  the  miracle.  This  implies,  (1.)  That 
they  believed  that  the  miracle  was  genu- 
ine. (2.)  That  they  were  grateful  to  God 
for  so  signal  a  mercy  in  conferring  health 
and  comfort  on  a  man  who  had  been  long 
afflicted.  We  may  add  further,  that  here 
is  the  highest  evidence  of  the  reality  of 
the  miracle  Even  the  sanhedrim,  with 
all  their  prejudice  and  opposition,  did  not 
call  it  in  question.  And  the  common  peo- 
ple, who  had  doubtless  been  acquainted 
with  this  man  for  years,  were  convinced 
that  it  was  real.  It  would  have  been  im- 
possible to  impose  on  keen-sighted  and 
jealous  adversaries  in  this  manner,  if  this 
had  been  an  imposture. 

22.  For  the  man,  &c.  The  age  of  the 
man  is  mentioned  to  show  the  certainty 
and  greatness  of  the  miracle.  If  it  had 
been  a  man  who  had  been  lame  but  a 
few  years  ;  or  if  it  had  been  a  child  or  a 
very  young  man;  the  case  would  not 
have  been  so  remarkable.  But  after  a 
continuance  of  forty  years,  all  hope  of 
healing  him  by  any  ordinary  means  must 
have  been  abandoned;  and  all  pretence 
that  this  was  jugglery  or  deception  must 
have  been  absurd. 

23.  Their  own  company.  They  joined 
the  other  apostles  and  Christians,  ch.  ii. 
44,  45.  IT  And  reported,  &c.  It  doubtless 
became  a  subject  of  interesting  inquiry, 
what  they  should  do  in  this  case.  They 
had  been  threatened  by  the  highest  autho- 
rity of  the  nation,  ana.  commanded  not  to 
preach  again  in  the  name  of  Jesus.  Whe- 
ther thev  should  obey  them  and  be  silent; 
or  whether  they  should  leave  Jerusalem 
and  preach  elsewhere,  could  not  but  be 
an  interesting  subject  of  inquiry ;  and 
they  very  properly  sought  the  counsel  of 


years  old  on  whom  this  miracle  of 
healing  was  shewed. 

23  And  being  let  go,  they  went* 
to  their  own  company,  and  reported 
all  that  the  chief  priests  and  elders 
had  said  unto  them. 

21  And  when  they  heard   that, 

b  c.2.44-46. 


their  brethren,  and  looked  to  God  for  di- 
rection ;  an  example  which  all  should  fol- 
low who  are  exposed  to  persecution,  or 
who  are  in  any  perplexity  about  the  patk 
of  duty. 

24.  They  lift  up  their  voice.  To  lift  r  p 
the  voice,  among  the  Hebrews,  was  a 
phrase  denoting  either  an  address  to  the 
people  (Judg.  ix.  7),  or  a  phrase  expressh  e 
of  weeping  (Gen.  xxix.  11.  Judg.  ii.  4.  Ruth 
i.  9.  1  Sam.  xxiv.  16),  or  was  expressive 
of  prayer.  To  lift  up  the  voice  to  God, 
means  simply  they  prayed  to  him.  ^1  With 
one  accord.  Unitedly.  Properly  with  one 
mind,  or  purpose.  See  Note,  ch.  i.  14. 
The  union  of  the  early  Christians  is  often 
noticed  in  the  Acts  of  the  Apostles.  Thus 
tar  there  was  no  jar  or  dissension  in  then- 
society,  and  every  thing  has  the  appear- 
ance of  the  most  "entire  affection  and  con- 
fidence. 1T  Lord.  Greek,  AIo-jtot*.  From 
this  word  is  derived  the  word  despot, 
This  is  not  the  usual  word  employed  by 
which  to  address  God.  The  word  com- 
monly translated  Lord  is  Ko^.oj.  The 
word  here  used  denotes  one  who  rules 
over  others,  and  was  applied  to  the  high- 
est magistrate  or  officer.  It  denotes  au- 
thority ;  power ;  absoluteness  in  ruling- 
It  is  a  word  denoting  more  authority  in 
ruling  than  the  other.  That  more  com- 
monly denotes  ^.property  in  a  thing;  this 
denotes  absolute  rule.  It  is  applied  to 
God,  in  Luke  ii.  29.  Rev.  vi.  10.  Judo  1  ; 
to  Jesus  Christ,  2  Pet.  ii.  1 ;  to  masters, 
1  Tim.  vi.  I.  Titus  ii.  9.  1  Pet.  ii.  18;  to 
husbands,  1  Pet.  iii.  G  ;  and  to  a  jwssessor, 
or  owner,  2  Tim.  ii.  21.  IT  Thou  art  God. 
This  ascription  of  praise  seems  to  have 
been  designed  to  denote  their  sense  ol 
his  power  to  deliver  them;  and  his  rigiif. 
to  dispose  of  them.  They  were  employed 
in  his  service;  they  were  encompassed 
with  dangers;  ana  they  acknow 
him  as  Vieir  God,  who  had  made  all 
things,  and  who  had  an  entire  right  to 
direct,  and  to  dispose  of  them  for  Ins  own 
glory.  In  times  of  danger  and  perplexity 
we  should  remember  that  God  ha 
to  do  with  us  as  he  pleases  ;  and  we  whould 
go  cheerfully  and  commit  ourselves  into 
his  hands.  *\  Which  hast  made,  &c.  Gen.' 


84 


THE  ACTS. 


[A.  D.  33. 


they  lift  up  their  voice  to  God  with 
one  accord,  and  said,  Lord,  a  thou 
art  God,  which  hast  made  heaven 
and  earth,  and  the  sea,  and  all  that 
in  them  is  ; 

a  2Ki.19.15. 


This  passage  is  taken  directly  from  Pa. 
cxlvi.  6.  Comp.  Rev.  xiv.  7. 

25.  Who  by  the  mouth,  &c.  Ps.  ii.  1,  2. 
This  is  a  strong,  solemn  testimony  to  the 
inspiration  of  David.  It  is  a  declaration 
of  the  apostles  made  in  solemn  prayer, 
that  God  spake  himself  by  the  mouth  of 
David.  This  is  the  second  part  of  their 
prayer.  In  the  first,  they  acknowledge 
the  right  of  God  to  rule ;  m  this,  they  ap- 
peal to  a  prophecy;  they  plead  that  this 
was  a  thing  foretold ;  and  as  God  had 
foreseen  it  and  foretold  it,  they  appealed 
lo  him  to  protect  them.  The  times  of'tu- 
mult  and  opposition  which  had  been  fore- 
seen, as  about  to  attend  the  introduction 
of  the  gospel,  had  now  come.  They  in- 
ferred, therefore,  that  Jesus  was  the  Mes- 
Biah;  and  as  God  had  designed  to  esta- 
blish his  kingdom,  they  appealed  to  him 
to  aid  and  protect  them  in  this  great 
work.  This  passage  is  taken  from  Ps.  ii. 
1,  2,  and  is  an  exact  quotation  from  the 
Septuagint.  This  proves  that  the  Psalm 
had  reference  to  the  Messiah.  Thus  it 
was  manifestly  understood  by  the  Jews  ; 
and  the  authority  of  the  apostles  settles 
the  question.  The  Psalm  was  composed 
by  David  ;  on  what  occasion  is  not 
known;  nor  is  it  material  to  on,- 
purpose.  It  has  been  a  matter  of  inquiry 
whether  it  referred  to  the  Messiah  prima- 
rily, or  only  in  a  secondary  sense.  Gro- 
tius  supposes  that  it  was  composed  by 
David  when  exposed  to  the  hostility  of 
the  Assyrians,  the  Moabites,  Philistines, 
Amalekites,  &c. ;  and  that  in  the  midst 
of  his  dangers,  he  sought  consolation  in 
the  purpose  of  God  to  establish  him  and 
his  kingdom.  But  the  more  probable  opi- 
nion is,  that  it  referred  directly  and  solely 
to  the  Messiah.  IT  Why  did  the  heathen. 
The  nations  which  were  not  Jews.  This 
refers,  doubtless,  to  the  opposition  which 
would  be  made  to  the  spread  of  Chris- 
tianity; and  not  merely  to  the  opposition 
made  to  the  Messiah  himself,  and  to  the 
act  of  putting  him  to  death.  IT  Rage. 
'i  bis  word  refers  to  the  excitement  and 
tumult  of  a  multitude;  not  a  settled  plan, 
but  rather  the  heated  and  disorderly  eon- 
duct  of  a  mob.  It  means  that  the  progress 
of  the  gospel  would  encounter  tumultuous 
in  ;  and  that  the  excited  nations 
would  rush  violently  to  put  it  down  and 


25  Who  by  the  mouth  of  thy  ser- 
vant  David  hast  said,  Why  b  did 
the  heathen  rage,  and  the  people 
imagine  vain  things  ] 

26  The  kings  of  the  earth  stood 

•     b  l's.2.1,2. 

destroy  it.  IT  And  the  people.  The  ex- 
pression "  the  people"  does  not  refer  to  a 
class  of  men  different  essentially  from 
the  heathen.  The  "heathen,"  Ileb.  and 
Greek,  "the  naliotis,"  refer  to  men  as  or- 
ganized into  communities ;  the  expression 
the  people  is  used  to  denote  the  same  per- 
sons without  respect  to  their  being  so  or- 
ganized. The  Hebrews  were  in  the  habit, 
in  their  poetry,  of  expressing  the  same 
idea  essentially  in  parallel  members  of  a 
sentence  ;  or  the  last  member  of  a  sen- 
tence or  verse  expressed  the  same  idea, 
with  some  slight  variation,  as  the  former. 
(See  Lowth  on  the  sacred  poetry  of  tho 
Hebrews.)  IT  Imagine.  The  word  ima- 
gine does  not  express  quite  the  force  of 
the  original.  The  Hebrew  and  the  Greek 
both  convey  the  idea  of  meditating,  think- 
ing, purposing.  It  means  that  they  em- 
ployed thought, j>la,n,  purpose,  in  opposing 
the  Messiah,  if  Vain  things.  The  word 
hers  used  (*ev»)  is  a  literal  translation  of 
the  Hebrew  (pn),  and  means  usually 
empty,  as  a  vessel  which  is  not  filled  ; 
then  useless,  or  that  which  amounts  to 
nothing,  &c.  Here  it  means  that  they 
devised  a  plan  which  turned  out  to  be 
vain,  or  ineffectual.  They  attempted  an 
opposition  to  the  Messiah  which  could 
not  succeed.  God  would  establish  his 
kingdom  in  spite  of  their  plans  to  oppose 
it.  Their  efforts  were  vain,  because  they 
were  not  strong  enough  to  oppose  God ; 
because  he  had  purposed  to  establish  the 
kingdom  of  his  Son  ;  and  he  could  over- 
rule even  their  opposition  to  advance  his 
cause. 

26.  The  kings  of  the  earth.  The  Psalm- 
ist specifies  more  particularly  that  kings 
and  rulers  would  be  opposed  to  the  Mes- 
siah. This  had  occurred  already  by  the 
opposition  made  to  the  Messiah  by  tho 
rulers  of  the  Jewish  people;  and  it  would 
be  still  more  evinced  by  princes  and 
kings,  as  the  gospel  should  spread  among 
the  nations.  IT  Stood  up.  The  word  here 
used  (-3C£i(rrsi/*«)  commonly  means  to  pro- 
sent  one's  self,  or  to  stand  forth,  for  tho 
purpose  of  aiding,  counselling,  &c  But 
here  it  means  that  they  rose,  or  presented 
themselves,  to  evince  their  opposition. 
They  stood  opposed  to  the  Messiah,  and 
offered  resistance  to  him.  *X  The  rulers. 
This  in  another  instance  of  tho  Hebrew 


A.  D.  33.] 


CHAPTER  IV. 


85 


up,  and  the  ru.ers  were  gathered 
together,  against  the  Lord,  and 
list  his  Christ. 
27  For  of  a  truth  against  thy 
holy  child  Jesus,  whom  thou  hast 
anointed,  both  Herod  n  and  Pontius 


parallelism.  The  word  docs  not  denote 
another  class  of  men  from  kings,  but  ex- 
presses the  same  idea  in  another  form, 
Or  in  a  more  general  manner,  meaning 
that  all  classes  of  persons  in  authority 
would  be  opposed  to  the  gospel,  *I  Were 
together.  Hebrew,  consulted  to- 
gether ;  were  united  in  a  consultation. 
The  Greek  implies  that  they  were  as- 
sembled  lor  the  purpose  of  consultation. 
%  Against  the  Lord.  In  the  Hebrew, 
"  against  Jehovah."  This  is  the  peculiar 
name  which  is  given  in  the  Scriptures  to 
God.  They  rose  against  his  plan  of  ap- 
pointing a  Messiah,  and  against  the  Mes- 
Biah  whom  he  had  chosen,  tf  Against 
his  Christ.  Hebrew,  against  his  Messiah, 
or  his  Anointed.  Note,  Matt  i.  1.  This 
is  one  of  the  places  where  the  word 
Messiah  is  used  in  the  Old  Testament. 
The  word  occurs  in  about  forty  places, 
and  is  commonly  translated  his  anointed, 
and  is  applied  to  kings.  The  direct  refer- 
ence of  the  word  to  the  Messiah  in  the 
Old  Testament  is  not  frequent.  This  pas- 
Base  implies  that  opposition  to  the  Mes- 
siah is  opposition  to  Jehovah.  And  this  is 
uniformly  supposed  in  the  sacred  Scrip- 
tures. He  that  is  opposed  to  Christ  is 
I  to  God.  He  that  neglects  him 
neglects  God.  He  that  despises  him  de- 
Bpises  God.  Matt.  x.  40 ;  xviii.  5.  John  xii. 
4  1,  1.").  Luke  x.  16.  "  He  that  despiseth 
me,  despiseth  him  that  sent  me."  The 
reasons  of  this  are,  (1.)  That  the  Messiah 
is  "  the  brightness  of  the  Father's  glory, 
and  the  express  image  of  his  subsistence." 
Heb.  i.  3.  (2.)  He  is  equal  with  the  Fa- 
ther, possessing  the  same  attributes,  and 
the  same  power.  John  i.  1.  Phil.  ii.  G,  &c. 
To  despise  him,  therefore,  is  to  despiso 
God.  (3.)  He  is  appointed  by  God  to  this 
great  work  of  saving  men.  To  despise 
him,  or  to  oppose  him,  is  to  despite  and 
0  him  who  appointed  him  to  this 

work,  to  contemn  his  counsels,  and  to  set 
him  at  nought.  ( 1.)  His  work  is  dear  to 
God  ft  has  engnged  his  thoughts.  It  has 
been  approved  by  him.  His  mission  has 
been  confirmed  by  the  miraculous  power 
of  the  Father,  and  by  every  possible  ma- 
nifestationof  his  approbation  and  love.  To 
appose  the  Messiah,  is.  therefore,  to  oppose 


Pilate  with  the  Gentiles  and  the 
people  of  Israel  were  gathered  to- 
gether, 

28  For  b  to  do  whatsoever  thy 
hand  and  thy  counsel  determined c 
before  to  be  done. 

I  c.3.18.  c  Pr.21.30.  Is.46. 10:53. 10. 


that  which  is  dear  to  the  heart  of  God, 
and  which  has  lung  been  the  o! 
!  is  tender  solicitude.  It  follows  from  this, 
that  they  who  neglect  the  Christian  reli- 
gion are  exposing  themselves  to  the  sore 
displeasure  of  God,  and  endangering  their 
everlasting  interests.  No  man  is  safe 
who  opposes  God  ;  and  no  man  can  have 
evidence  that  God  will  approve  him, 
who  does  not  embrace  tne  Messiah 
whom  He  has  appointed  to  redeem  the 
world. 

27.  For  of  a  truth.  Truly ;  reality. 
1T  Thy  hohj  child  Jesus.  The  word  child 
is  commonly  applied  to  infants,  or  to  sons 
and  daughters  in  very  early  life.  The 
word  which  is  used  here  (w*T"s)  is  differ- 
ent from  that  which  is  commonly  applied 
to  the  Lord  Jesus  (>-<).  The  latter  ex- 
presses sonship  without  respect  to  age. 
The  word  which  is  bore  used  also  some- 
times expresses  sonship  without  any  re- 
gard to  age;  and  the  word  son  would 
have  been  a  more  happy  translation. 
Thus  the  same  ^vewd  is  translated  in 
Acts  iii.  13. 2G.  In  Acts  xx.  12,  it  is  trans- 
lated "young  man."  If  Both  Herod,  &c. 
Luke  xxiii.  1—12.  IT  With  the  < 
The  Romans,  to  whom  lie  was  delivered 
to  be  crucified  IT  The  people  of  Isra, .'. 
The  Jews,  who  were  excited  to  this  by 
the  rulers.  Matt,  xxvii.  20. 

23.  For  to  do,  <fec.  See  Notes,  ch.  ii. 
23;  iii.  18.  The  facts  which  are  brought 
to  view  in  these  verses  are  among  die 
most  remarkable  on  record.  They  are 
briefly  these:  (1.)  That  the  Jewish  riders 
were  opposed  to  the  Messiah,  and  sicvv 
him.  (2.)  That  the  very  people  to  whom 
he  came,  and  for  whoso  benefit  he  la- 
boured, joined  in  the  opposition,  so  that 
it  became  the  act  of  a  united  people. 
(3.)  That  the  Romans  who  were  I 
a  sort  of  representation  of  all  pagan  na- 
tions, were  easily  prevailed  on  to  join  in 
the  persecution,  and  to  become  the* exe- 
cutioners. (4.)  That  thus  opposite  fac- 
tions, and  dissimilar  and  prejudiced  peo- 
ple, became  united  in  opposing  the  Mes- 
siah. (5.)  That  the  rulers  of  the  Roman 
people,  tho  emperors,  and  statesmen,  and 
philosophers,  and  the  rulers  of  other  na- 
tions, united  to  oppose  the  gospel,  and 


5G 


Drought  all  the  po  iver  of  persecution  to 
stav  its  progress.  (6.)  That  the  people  of 
the  empire,  the  mass  of  men,  were  easily 
prevailed  upon  to  join  in  the  persecution, 
and  endeavour  to  arrest  its  progress. 
And  (7)  That  the  gospel  has  encountered 
similar  difficulties  and  opposition  wher- 
ever it  has  been  faithfully  presented  to 
the  attention  of  men.  It  has  become  a 
very  serious  question  why  this  has  been  ; 
or  on  what  pretence  this  opposition  has 
been  vindicated ;  or  how  it  can  be  ac- 
counted for.  A  question  which  it  is  of  as 
much  importance  for  the  infidel  as  for  the 
Christian  to  settle.  We  know  that  accu- 
sations of  the  corrupt  lives  of  the  early 
Christians  were  freely  circulated,  and  the 
most  gross  accounts  given  of  their  scan- 
dalous conduct  were  propagated  by  those 
who  chose  to  persecute  them.  (See  Lard- 
ner's  Credibility.)  But  such  accounts  are 
not  now  believed  ;  and  it  is  not  certain 
that  they  were  ever  seriously  believed  by 
the  rulers  of  the  pagan  people.  It  is  cer- 
tain that  it  was  not  on  this  account  that 
the  first  opposition  arose  to  Christ  and  his 
religion. 

It  is  not  proper  here  to  enter  into  an 
examination  of  the  causes  of  this  opposi- 
tion. We  may  state  the  outlines,  how- 
ever, in  few  words.  (1.)  The  Jewish 
riders  were  mortified,  humbled,  and 
moved  with  envy,  that  one  so  poor  and 
despised  should  claim  to  be  the  Messiah. 
They  had  expected  a  different  monarch  ; 
and  all  their  prejudices  rose  at  once 
against  his  claims  to  this  high  office. 
Matt  xxvii.  18.  Mark  xv.  10.  (2.)  The 
common  people,  disposed  extensively  to 
acknowledge  his  claims,  w7ere  urged  on 
by  the  enraged  and  vindictive  priests  to 
demand  his  death.  Matt,  xxvii.  20.  (3.)  Pi- 
late was  pressed  on  against  his  will  by 
the  impetuous  and  enraged  multitude  to 
deliver  one  whom  he  regarded  as  inno- 
cent. (4.)  Tho  Christian  religion  in  its 
advances  sirurk  at  once  at  the  whole 
rabric  of  superstition  in  the  Roman  em- 
pire, and  throughout  the  world.  It  did 
not,  like  othbr  religions,  ask  a  place 
amidst  the  religions  already  existing.  It 
was  exclusive  in  its  claims.  It  denounced 
all  other  systems  as  idolatry  or  supersti- 
tion, and  sought  to  overthrow  them. 
Those  religions  were  interwoven  with 
all  the  habits  of  the  people;  ihey  were 
connected  with  all  the  departments  of 
the  state  ;  they  gave  occupation  to  a  vast 
number  of  priests  and  other  officers,  who 
obtained  their  livelihood  by  the  existing 
superstitions,  and  who  brought,  of  course, 
nil  the  supposed  sacredness  of  their  cha- 
•acter  to  support  them     A  religion  which 


THE  ACTS.  [A.  D.  33. 

attempted  to  overthrow  the  whole  fabric, 
therefore,  at  once  excited  all  their  mali-:e. 
The  monarchs,  whose  thrones  were  based 
on  the  existing  state  of  things;  and  tho 
people,  who  venerated  the  religion  of 
their  ancestors,  would  be  opposed  to  the 
new  system.  (5.)  Christianity  was  de- 
spised. It  was  regarded  as  one  form  of 
the  superstition  of  the  Jews.  And  there 
was  no  people  who  were  regarded  with 
so  much  contempt  by  all  other  nations  as 
the  Jews.  The  writings  of  the  Romans, 
on  this  point,  are  full  proof.  (6.)  The 
new  religion  was  opposed  to  all  the  crimes 
of  the  world.  It  began  its  career  in  a 
time  of  eminent  wickedness.  It  plunged 
at  once  into  the  midst  of  this  wickedness ; 
sought  the  great  cities  where  crimes  and 
pollutions  were  condensed  ;  and  boldly 
reproved  every  form  of  prevailing  im- 
piety. At  Athens,  at  Corinth,  at  Ephe- 
sus,  at  Rome  itself,  it  denounced  the  judg- 
ment of  God  against  every  form  of  guilt. 
Whatever  may  be  charged  on  the  apos- 
tles, it  will  not  be  alleged  that  they  were 
timid  in  denouncing  the  sins  of  the  world. 
From  all  these  causes  it  is  not  wonder- 
ful that  the  early  Christians  were  per- 
secuted. If  it  be  asked,  (7.)  Why  the 
same  religion  meets  with  opposition  now 
in  lands  that  are  nominally  Christian,  it 
may  be  remarked,  (a)  that  the  human 
heart  is  the  same  that  it  always  was,  op- 
posed to  truth  and  righteousness ;  (ft)  that 
religion  encounters  still  a  host  of  sins  that 
are  opposed  to  it — pride,  envy,  malice, 
passion,  the  love  of  the  world,  and  shame 
of  acknowledging  God  ;  (c)  that  there  has 
always  been  a  peculiar  opposition  in  the 
human  heart  to  receiving  salvation  as  the 
gift  of  God  through  a  crucified  Redeemer  ; 
and  (d)  that  all  the  forms  of  vice,  and  lust, 
and  profaneness  that  exist  in  the  world, 
are  opposed,  and  ever  will  be,  to  a  reli- 
gion of  purity,  and  self-denial,  and  love. 
On  the  whole,  we  mav  remark  here, 
(1.)  That  the  fact  that  Christianity  has 
been  thus  opposed,  and  has  triumphed,  is 
no  small  proof  of  its  divine  origin.  It  has 
been  fairly  tried,  and  still  survives  and 
flourishes.  It  was  well  to  put  it  to  the 
test,  and  to  bring  to  bear  on  it  every  thing 
which  had  a  tendency  to  crush  it,  and 
thus  to  furnish  the  highest  proof  that  it  is 
from  God.  (2.)  This  religion  cannot  be 
destroyed;  it  will  triumph;  opposition  to 
it  is  vain  ;  it,  will  make  its  w-ay  throughout 
the  world  ;  and  the  path  of  safety  is  not 
to  oppose  that  which  God  is  intending  to 
establish  in  the  earth.  Sinners  who  stand 
opposed  to  the  gospel,  should  tremble  and 
be  afraid ;  for  sooner  or  later  they  must 
fall  before  its  triumphant  advances     It  is 


A.  l>.  33.] 


CHATTER  IV. 


■7 


29  And  now,  Lord,  behold  their 
threatening  :  and  grant  unto  thy 
servants,  that  with  all  a  boldness 
they  may  speak  thy  word, 

30  By  stretching  forth  thine  hand 
to  heal :  and  that  signs  b  and  won- 
ders may  be  done  by  the  name  of 
thy  holy  child  Jesus. 

a  v.t.13,31.  c.14.3;23.31.  Ep.6.19.        b  c.2.43;5.12 


not  safe  to  oppose  that  which  has  already 
been  opposed  by  kings  and  rulers  in  every 
form,  and  yet  has  triumphed.  It  is  not 
wisp:  to  risk  one's  eternal  welfare  on  the 
question  of  successful  opposition  to  that 
which  God  has,  in  so  many  ages  and 
ways,  pledged  himself  to  protect;  and 
when  God  has  solemnly  declared  that 
the  Son,  the  Messiah,  whom  he  would  set 
on  his  holy  hill  of  Zion,  should  "  break" 
his  enemies  "  with  a  rod  of  iron,  and 
dash  them  in  pieces  like  a  potter's  ves- 
sel." Ps.  ii.  9. 

29.  Behold  their  threatening*.  So  look 
upon  them  as  to  grant  us  deliverance. 
Thev  did  not  purpose  to  abandon  their 
undertaking ;  they  resolved  to  persevere  ; 
and  they  expected  that  this  purpose  would 
involve  them  in  danger.  With  this  pur- 
pose they  implored  the  protection  of  God  ; 
they  asked  that  he  would  not  suffer  them 
to  be  deterred  from  speaking  boldly  ;  and 
they  sought  that  constant  additional  proof 
might  be  granted  of  the  presence  and 
power  of  God  to  confirm  the  truth  of 
their  message.  IT  And  grant,  &c.  This 
is  an  instance  of  heroic  boldness,  and  a 
determination  to  persevere  in  doing  their 
duty  to  God.  When  we  are  assailed  by 
those  in  power,  when  we  are  persecuted 
and  in  danger,  we  should  commit  our 
way  unto  God,  and  seek  his  aid,  that,  we 
may  not  be  deterred  from  the  path  of 
duty. 

30.  By  stretching  forth  thine  hand,  &c. 
The  apostles  not  only  desired  boldness  to 
speak,  but  they  asked  that  God  would 
continue  to  work  miracles,  and  thus  fur- 
nish to  them,  and  to  the  people,  evidence 
of  the  truth  of  what  they  delivered.  They 
did  not  even  ask  that  he  would  preserve 
their  lives,  or  keep  them  from  danger. 
They  were  intent  on  their  work,  and 
they  confidently  committed  their  way  to 
God,  making  it  their  great  object  to  pro- 
mote the  knowledge  of  the  truth,  and 
seeking  that  God  would   glorify  himself 

Wishing  his  kingdom  among  men. 
V  Signs  and  wondvs.    Miracles.    Notes, 

Hi.  ii.  43 


31  And  when  they  had  prayed,8 
the  place  was  shaken  where  they 
were  assembled  together ;  and  they 
were  all  filled  with  the  Holy  Ghost, 
and  they  d  spake  the  word  of  God 
with  boldness. 

32  And  the 'multitude  of  them 
that   believed   wrere   of  one  *  heart 

c  c.2.2,4;  16.26.  d  ver.29.  e  Ila.  15.5,6.  2C(*. 

13.11.  Phil.2.2.  lPet.3.8. 


31.  And  when  they  had  prayed.  Th» 
event  which  followed  was  regarded  by 
them  as  an  evidence  that  God  heard 
their  prayer.  IT  The  place  was  shaken. 
The  word  which  is  translated  "wan 
shaken,"  commonly  denotes  Violent  agi- 
tation, as  the  raging  of  the  sea,  the  con- 
vulsion of  an  earthquake,  or  trees  shaken 
by  the  wind.  Matt.  xi.  7.  Acts  xvi.  26 
lieb.  xii.  26.  The  language  here  is  fitted 
to  express  the  idea  of  an  earthquake 
Wh.ther  the  motion  was  confined  to  the 
house  where  they  were,  is  not  said.  They 
probably  regarded  this  as  an  answer  to 
their  prayer,  or  as  an  evidence  that  God 
would  be  with  them,  (1.)  Because  it  was 
sudden  and  violent,  and  was  not  produced 
by  any  natural  causes ;  (2.)  Because  it 
occurred  immediately,  while  they  were 
seeking  divine  direction;  (3.)  Because  ii 
was  an  exhibition  of  great  power,  and 
was  an  evidence  that  God  could  protect 
them;  and  (4.)  Because  a  convulsion  so 
great,  sudden,  and  mighty,  was  fitted  at 
that  time  to  awe  them  with  a  proof  of  the 
presence  and  power  of  God.  A  similar 
instance  of  an  answer  to  prayer  by  an 
earthquake  is  recorded  in  Acts  xvi.  25. 
26.  Comp.  ch.  ii.  1,2.  It  may  be  added 
that  among  the  Jews  an  earthquake  was 
very  properly  regarded  as  a  striking  and 
impressive  proof  of  the  presence  of  Jeho- 
vah. Isa.  xxix.  6.  Ps.  lxviii.  8.  "The  earth 
shook,  the  heavens  also  dropped  at  the 
presence  of  God  ;  even  Sinai  itself  was 
moved  at  the  presence  of  God,  the  God 
of  Israel."  See  also  the  sublime  descrip- 
tion in  Habakkuk  hi.  particularly  vcr.  6— 
11.  Comp.  Matt,  xxvii.  54.  Among  the 
heathen,  an  earthquake  was  regarded  as 
proof  of  the  presence  and  favour  of  the 
Deity.  (See  Virgil, Mnizd  iii.89.)  V  They 
were  all  filled,  &c  Notes,  ch.  ii.  4.  Their 
being  tilled  with  the  Holy  Ghost  here 
rather  denotes  their  being  inspired  with 
confidence  or  boldness,  than  being  endowed 
with  new  powers,  as  in  Acts  ii.  4. 

32.  And  the  multitude.  The  number 
of  helievers  at  this  time  bad  become 
hirtre.     In  ch    iv.  1,  it   is  said   that  it  wan 


89 


and  of  one  soul :  neither  said  any 
of  them  that  aught  of  the  things 
which  he  possessed  was  his  own  ; 
but  a  they  had  all  things  common. 
33  And  with  great  power  b  gave 


THE  ACTS. 


[A.  D.  33 


five  thousand  ;  and  the  number  was  con- 
stantly increasing.  IF  One  heart.  This  ex- 
pression denotes  tender  union.  They/f/< 
alike,  or  were  attached  to  the  same  things, 
and  this  preserved  them  from  jars  and 
dissensions.  IF  One  soul.  This  phrase 
alse  denotes  close  and  tender  union.  No 
expression  could  denote  it  more  strikingly 
than  to  say  of  friends  they  have  one  soul. 
Plutarch  cites  an  ancient  verse  in  his  life 
of  Cato  of  Utica,  with  this  very  expres- 
sion— "  Two  friends,  one  soul."  (Grotivs.) 
Thus  Diogenes  Laertius  also  (5.  i.  11.) 
says  respecting  Aristotle,  that  "  being 
asked  what  was  a  friend  ;  answered,  that 
it  was  ate  soul  dwelling  in  two  bodies." 
(Kuinod.)  The  Hebrews  spake  of  two 
friends  as  being  "one  man."  There  can 
be  no  more  striking  demonstration  of 
union  and  love  than  to  say  of  more  than 
five  thousand  suddenly  drawn  together, 
that  they  had  one  soul !  And  this  union 
they  evinced  in  every  way  possible;  in 
their  conduct,  in  their  prayers,  and  in 
their  property.  How  different  would 
have  been  the  aspect  of  the  church,  if 
the  union  had  continued  to  the  present 
time.  IF  Neither  said,  &c.  That  is,  they 
did  not  regard  it  as  their  own,  but  to  be 
used  for  the  benefit  of  the  whole  society. 
See  Notes,  ch.  ii.  44. 

33.  And  with  great  power.  See  ch.  i.  8. 
The  word  power  here  denotes  efficacy, 
and  means  that  they  had  ability  given 
them  to  bear  witness  of  the  resurrection 
of  the  Saviour.  It  refers  therefore  rather 
to  their  preaching,  than  to  their  miracles. 
%  Gave  tin  apostles  witness.  The  apostles 
bore  testimony  to,  1T  the  resurrection  of  the 
Lord  Jesus.  This  was  the  main  point  to 
be  established.  If  it  was  proved  that  the 
Lord  Jesus  came  to  life  again  after  having 
been  put  to  death,  it  established  all  that 
he  taught,  ami  was  a  demonstration  that 
he  was  sent  from  God.  They  exerted, 
therefore,  all  their  powers  to  prove  this; 
and  their  success  was  such  as  might  have 
been  expected.  Multitudes  were  convert- 
ed totheChristian  faith.  IF And  great  grace, 
&c  The  word  grace  means  favour.  Note, 
John  i.  lf>.  And  the  expression  here  may 
mean  either  that  the  favour  of  God  was 
remarkalViy  shown  to  them;  or  that  they 
had  great  favour  in  the  sight  of  the  people. 
It  doe.;  not  rtfer,  as  the  expression  now 


the  apostles  witness  c  of  the  resur- 
rection of  the  Lord  Jesus ;  and  great 
grace  d  was  upon  them  all. 

34  Neither  was  there  any  among 
them  that  lacked  :  for  as  many  as 

c  Lu. 1.48,49.  c.1.22.  d  Jno.1.16. 


does  commonly,  to  the  internal  blessings 
of  religion  on  a  man's  own  soul ;  to  their 
personal  advancement  in  the  Christian 
graces  of  humility,  &c. ;  but  to  the  favour 
or  success  that  attended  their  preaching. 
The  meaning  probably  is,  that  the  favour 
of  the  people  towards  them  was  great ;  or 
that  great  success  attended  their  ministry 
among  them.  Thus  the  same  word  grace 
(Greek)  is  used  in  ch.  ii.  47.  If  this  is  its 
meaning,  then  here  is  an  instance  of  the 
power  of  the  testimony  of  the  resurrection 
of  the  Lord  Jesus  to  impress  the  minds  of 
men.  But  this  is  not  all,  nor  probably  is 
it  the  main  idea.  It  is  that  their  union, 
their  benevolence,  their  liberality  in  sup- 
plying the  wants  of  the  needy,  was  a 
means  of  opening  the  hearts  of  the  peo- 
ple, and  of  winning  them  to  the  Saviour. 
If  we  wish  to  incline  others  to  our  opi- 
nions, or  to  bring  them  to  be  Christians, 
nothing  is  better  adapted  to  it,  than  to 
show  them  kindness,  and  even  to  minis- 
ter to  their  temporal  wants.  Benevolence 
towards  them  softens  the  heart,  and  in- 
clines them  to  listen  to  us.  It  disarms 
their  prejudices,  and  disposes  them  to  the 
exercise  of  the  mild  and  amiable  feelings 
of  religion.  Hence  our  Saviour  was  en- 
gaged in  healing  the  diseases,  and  supply- 
ing the  wants  of  the  people.  He  drew 
around  him  the  poor,  the  needy,  and  the 
diseased,  and  supplied  their  necessities, 
and  thus  prepared  them  to  receive  his 
message  of  truth.  Thus  God  is  love,  and 
is  constantly  doing  good,  that  his  goodness 
may  lead  men  to  repentance.  Rom.  ii.  4. 
And  hence  no  persons  have  better  oppor- 
tunities to  spread  the  true  sentiments  of 
religion,orare  clothed  with  higher  respon- 
sibilities, than  those  who  have  it  in  their 
power  to  do  good  ;  or  than  those  who  are 
habitually  engaged  in  bestowing  favours. 
Thus  physicians  have  access  to  the  hearts 
of  men  which  other  persons  have  not. 
Thus  parents  have  an  easy  access  to  the 
minds  of  children,  for  they  are  constantly 
doing  them  good.  And  thus  Sunday- 
school  teachers,  whose  whole  work  is  a 
work  of  benevolence,  have  direct  and 
most  efficient  access  to  the  hearts  of  the 
children  committed  to  their  care. 

34.  Tliat  lacked.  That  was  in  want; 
or  whose  wants  were  not  supplied  by  tho 
others.    IF  As  many  as,  &c.    The  word 


A    i).  33.] 


CHAPTER  IV. 


89 


were  possessors  of  lands  or  houses, 
sold  them,  and  brought  the  prices 
of  the  things  that  were  sold, 

35  And  °  laid  them  down  at  the 
apostles'   feet ;    and  b  distribution 

a  ver.37.  c.5.2.  b  c.2.45;6.1. 


here  is  employed  in  a  large,  indefi- 
nite sense  j  but  n  would  be  improper  to 
pr  !ss  it  bo  as  (o  suppose,  that  every  indi- 
vidual that  became  a  Christian  sold  at 
once  all  his  property.  The  sense  doubt- 
less is,  that  this  was  done  when  it  was  ne- 

.-.•/,•  they  parted  with  whatever  pro- 
perty was  needful  to  supply  the  wants  of 
their  poor  brethren.  That  it  was  by  no 
means  considered  a  matter  of  obligation, 
or  enjoined  by  the  apostles,  is  apparent 
from  the  ease  of  Ananias,  ch.  v.  4.  The 
fact  that  Joses  is  particularly  menti 
(ver.  3G),  shows  that  it  was  by  no  i 
a  universal  practice  thus  to  pari  with  all 
their  possessions.  He  was  one  instance 
in  which  it  was  done.  Perhaps  ! 
were  many  other  similar  instances;  but 
nil  that  the  passage  requires  us  to  believe 
is,  that  they  parted  with  whatever  was 
needful  to  supply  the  wants  of  the  poor. 
ri  his  was  an  eminent  and  instructive  in- 
stance of  Christian  liberality,  and  of  the 
power  of  the  gospel  in  overcoming  one 
of  the  strongest  passions  that  ever  exist  in 
the  human  bosom — the  love  of  money. 
Many  of  the  early  Christians  were  poor. 
Tiiey  were  collected  from  the  lower  or- 
ders of  the  people.  But  all  were  not  so. 
Some  of  them,  it  seems,  were  men  of  af- 
flm  nee.  The  effect  of  religion  was  to 
bring  them  all,  in  regard  to  feeling  at 
least,  on  a  level.  They  felt  that  they 
members  of  one  family  ;  belonging 
to  the  same  Redeemer;  and  they  there- 
fore imparted  their  property  cheerfully  to 
their  brethren.  Besides  this,  they  were 
about  to  go  to  other  lands  to  preach  the 
gospel.  They  were  to  leave  their  native 
country;  and  they  cheerfully  parted  with 
their  lands,  that  "they  might  go  and  pro- 
the  unsearchable  riches  of  Christ. 

Notes,  ch.  ii.  44. 

I  1 1 id  them  down,  &c     That  is, 
they  committed  the  money  received  for; 
their  property  to  the  disposal  of  the 
ties,  to  distribute  it  as  was   necessary 
among  the  [w>or.   This  soon  became  a  bur- j 
densome  and  inconvenient  office, and  they 
therefore  appointed  men  who  had  espe- 
cial charge  of  it.  ch.  vi.  1,  2,  &c. 

36.  And  Joses.    Many  manuscripts  in- 
stead of  Joses  here  read  Joseph.    The 
reasons  why  this  individual  is 
and  specified  particular!]-   were,  doubt- 
ii  2 


was  made  unto  every  man  accord- 
ing as  he  had  need. 

36  And  Joses,  who  by  the  apos- 
tles waa  surnamed  Barnabas,  (which 
is,  being  interpreted,  The  son  of 


less,  because  he  was  a  foreigner ;  because 
it  wasa  remarkable  instance  of  libeiality ; 

and  because  he  subsequently  distinguish- 
ed himself  in  the  work  of  the  ministry, 
lie  gave  himself,  his  property,  his  all,  to 
the  service  of  the  Lord  Jesus,  and  went 
forth  to  the  self-denying  labours  of  the 
gospel.  He  is  elsewhere  mentioned  with 
honour  in  th€  New  Testament  (Acts  xi. 
21.  30) ;  and  usually  as  the  companion  of 
the  apostle  Paul.  The  occasion  on  which 
he  became  connected  with  Paul  in  the 
ministry  was,  when  he  himself  was  sent 
forth  by  the  church  at  Jerusalem  to  Anti- 
och.  There,  it  seems,  he  heard  of  the 
fame  of  Paul,  and  went  to  Tarsus  to  seek 
|  him,  and  brought  him  with  him  to  Anti- 
och.  Acts  xi.  '22 — 26.  Before  this,  lie  had 
j  been  acquainted  with  him,  and  had  intro-. 
j  duced  him  to  the  other  apostles  at  a  time 
J  when  they  were  afraid  of  Pan!,  and  un- 
i  willing  to  acknowledge  him  as  an  apostle. 
J  Acts  ix.  26,  27.  At  Antioch,  Barnabas  was 
led  into  dissimulation  by  Peter  in  regard 
to  the  Gentiles,  and  was  reproved  by  his 
friend  and  companion,  Paul.  Gal.  ii.  13. 
He  and  Paul  continued  to  travel  in  fel- 
lowship until  a  dispute  arose  at  Antioch 
about  Mark,  and  they  separated,  Paul 
going  with  Silas  through  Syria  and  Cili- 
cia,  and  Barnabas  with  Mark  sailing  for 
his  native  place,  Cyprus.  Acts  xv.  35 — 41 
See  the  following  places  for  particulars 
of  his  history :  Acts  xi.  22.  25.  30  ;  xii.  25 , 
xiii.  1,  2.  50;  xiv.  12;  xv.  12.  1  Cor.  ix.  G. 
Gal.  ii.  1.  9.  IF  Who  by  the  apos/h  s  'ray. 
surnamed,  Ovrc.  This  name  was  doubtless 
given  by  the  apostles.  The  practice  of 
giving  surnames,  as  expressive  of  charac- 
ter, was  not  uncommon.  Tims 
was  called  Peter,  or  Cephas,  John  i.  )  1  ; 
and  thus  James  and  John  w:ere  surnamed 
Boanerges,  Mark  iii.  17.  ^  Ba 
which  is,  &c.  This  word  properly  do 
notes  the  son  of  prophecy.  It  is  com- 
pounded of  two  Syriac  words,  the  ono 
meaning  son,  and  the  other  prophecy 
The  Greek  word  which  is  used  to  inter 
pret  this  (-y^*/.?.^,.-),  translated  consola- 
tion, means  properly  also,  exhortation, 
entreaty,  petition,  or  advocacy.  It  also 
means  consolation,  or  solace  ;  and  from* 
this  meaning  the  interpretation  has  been 
given  to  the  word  Barnabas,  but  with 
evident  impropriety.      t  does  not  a, .pear 


no 


consolation,)  a  Levite,  and  of  the 
country  of  Cyprus, 

37  Having  land,  sold  eV,  and 
brought  the  money,  and  laid  it  at 
the  apostles1  feet. 


THE  ACTS.  [A.  D.  33 

CHAPTER  V. 
T3UT  a  certain  man  named  Ana 
-■-*    nias,  with  Sapphira  his  wife 
sold  a  possession, 
2  And  kept  backjoar^  of  the  price 


that  the  name  was  bestowed  on  account 
of  this,  though  it  is  probable  that  he  pos- 
sessed it  in  an  eminent  degree,  but  on 
account  of  his  talent  for  speaking,  or  ex- 
hart  ins  the  people  to  holiness,  and  his 
success  in  preaching.  Comp.  Acts  xi.  23. 
"if  A  Levite.  One  of  the  descendants  of 
Levi  employed  in  the  low^r  services  of 
ihe  temple.  The  whole  tribe  of  Levi  was 
set  apart  to  the  service  of  religion.  It  was 
divided  into  Priests  and  Levites.  The 
three  sons  of  Levi  were  Gershon,  Kohalh, 
and  Merari.  Of  the  family  of  Ko/iath 
Aaron  was  descended,  who  was  the  first 
high-priest.  His  eldest  son  succeeded 
him,  and  the  remainder  of  his  sons  were 
vritsts.  All  the  others  of  the  tribe  of 
Levi  were  called  Levites,  and  were  em- 
ployed in  the  w*ork  of  the  temple,  in  as- 
sisting the  priests  in  performing  sacred 
music,  &c.  Num.  hi.  Deut.  xii.  18,  19; 
xviii.  6—8.  1  Chron.  xxiii.  21,  IT  Of  the 
country  of  Cyprus.  Cyprus  is  the  largest 
island  in  the  Mediterranean ;  an  island 
extremely  fertile,  abounding  in  wine, 
honey,  oil,  wool,  &c.  It  is  mentioned  in 
Actsxiii.  4;  xv.  39.  The  island  is  near  to 
Cilicia,  and  is  not  far  from  the  Jewish 
coast.  It  is  mentioned  by  Dion  Cassius 
(lib.  68,  69)  that  the  Jews  were  very  nu- 
merous in  that  island.  (Clark.) 

Barnabas  afterwards  became,  with 
Paul,  a  distinguished  preacher  to  the 
Gentiles.  It  is  worthy  of  remark,  that 
b«Oi  were  born  in  heathen  countries, 
though  by  descent  Jews;  and  as  they 
were  trained  in  heathen  lands,  they  were 
better  fitted  for  their  peculiar  work.  The 
case  of  Barnabas  is  that  of  a  man  who 
had  property,  who  entered  the  ministry, 
and  gave  up  all  for  the  Lord  Jesus. 
The  great  mass  of  ministers,  like  very 
many  who  have  been  distinguished  in 
other  professions,  nave  been  taken  from 
the  poor,  and  from  humble  ranks  in  life, 
lint  all  have  not  been.  Many  have  been 
wealthy,  and  have  devoted  all  to  Christ; 
and  in  regard  to  others,  it  is  to  be  remark- 
ed, that  a  very  considerable  proportion  of 
them  could  have  gained  more  wealth  in 
some  other  profession  than  they  do  in  the 
ministry.  The  ministry  is  a  work  of  self- 
denial  ;"and  none  should  enter  it  who  are 
not  prepared  to  devote  all  to  the  service 
of  the  Lord  Jesus  Christ. 


CHAPTER  V. 

1.  But  a  certain  man.  In  the  previous 
chapter,  the  historian  had  given  an  ac- 
count of  the  eminent  liberality  and  since- 
rity of  the  mass  of  early  Christians,  in 
being  willing  to  give  up  their  property  to 
provide  for  the  poor,  and  had  mentioned 
the  case  of  Barnabas  as  worthy  of  spe- 
cial attention.  In  this  chapter  he  pro- 
ceeds to  mention  a  case,  quite  as  striking, 
of  insincerity  and  hypocrisy,  and  of  the 
just  judgment  of  God  on  those  who  were 
guilty  of  it.  The  case  is  a  remarkable 
instance  of  the  nature  of  hypocrisy,  and 
goes  to  illustrate  the  art  and  cunning  of 
the  enemy  of  souls  in  attempting  to  cor- 
rupt the  church,  and  to  pervert  the  reli- 
gion of  the  gospel.  Hypocrisy  consists  in 
an  attempt  to  imitate  "the  people  of  God, 
or  to  assume  the  appearance  of  religion,  in 
whatever  form  it  may  be  manifested.  In 
this  case  religion  had  been  manifested  by 
great  self-denial  and  benevolence.  The 
hypocrisy  of  Ananias  consisted  in  attempt- 
ing to  imitate  this  appearance,  and  to  im- 
pose in  this  way  on  the  early  Christians 
and  on  God.  If  With  Sapphira  his  wife. 
With  her  concurrence,  or  consent.  It  was 
a  matter  of  agreement  between  them.  ver. 
2.9.  !F  Soldo,  possession.  The  word  here 
used  (x-rrjux)  does  not  indicate  whether 
this  was  land  or  some  other  property.  In 
ver.  3,  however,  we  learn  that  it  was 
land  that  was  sold ;  and  the  word  here 
translated  possession  is  translated,  in  the 
Syriac,  Arabic,  and  the  Latin  Vulgate, 
land.  The  pretence  foi  which  this  was 
sold  was  doubtless  to  have  the  appear- 
ance of  religion.  That  it  was  sold  could 
be  easily  known  by  the  Christian  society, 
but  it  might  not  be  so  easily  known  for 
hov)  much  it  was  sold.  Hence  the  attempt 
to  impose  on  the  apostles.  It  is  clear  that 
thev  were  not  under  obligation  to  sell 
their  property.  But  having  sold  it  ib:  the 
purposes  of  religion,  it  became  their  duty, 
if  they  professed  to  devote  the  avails  of  it 
to  God,  to  do  it  entirely,  and  without  any 
reservation. 

2.  And  kept  back.  The  word  here  used 
means  properly  to  separate,  to  part ;  and 
then  it  means  to  separate  surreptitiously 
or  clandestinely  for  our  own  use  a  part  of 
public  property,  as  taxes,  &c.  It  is  used 
but  three  times  in  the  New  Testament, 


A.  D.  33.J 


CHAPTER  V. 


91 


his  wife  also  being  privy  to  it,  and 
brought  a  a  certain  part,  and  laid  it 
at  the  apostles'  feet. 


a  c.l.34,37. 


vor.  3,  and  in  Titus  ii.  10,  where  it  is  ren- 
dered purloining.  Here  it  means  that 
they  secretly  kept  back  a  part,  while  ]>ro* 
fessedly  devoting  all  to  God.  IF  His  wife 
being  privy  to  it.  His  wife  knowing  it, 
and  evidently  concurring  in  it.  IT  And 
laid  it  at  the  apostles'  feet.  This  was  evi- 
dently an  act  professedly  of  devoting  all 
to  God.  Comp.  ch.  iv.  37,  also  ver.  8,  9. 
That  this  was  his  profession,  or  pretence, 
is  further  implied  in  the  fact  that  Peter 
charges  him  with  having  lied  unto  God. 
ver.  3,  4. 

3.  But  Peter  said,  &c.  Peter  could  have 
known  this  only  by  revelation.  It  was  the 
manifest  design  of  Ananias  to  deceive ; 
nor  was  there  any  way  of  detecting  him 
hut  by  its  being  revealed  to  him  by  the 
Spirit  of  God.  As  it  was  an  instance  of 
enormous  wickedness,  and  as  it  was  very 
important  to  detect  and  punish  the  crime, 
it  was  made  known  to  Peter  directly  by 
God.  IT  Why  hath  Satan.  Great  deeds 
of  wickedness  in  the  Scripture  are  traced 
to  the  influence  and  temptation  of  Satan. 
Comp.  Luke  xxii.  3.  John  xiii.  27.  Espe- 
cially is  Satan  called  the  father  of  lies. 
John*  viii.  44.  55.  Comp.  Gen.  iii.  1 — 5. 
As  this  was  an  act  of  falsehood,  or  an  at- 
tempt to  deceive,  it  is  with  great  propriety 
traced  to  the  influence  of  Satan.  The 
sin  of  Ananias  consisted  in  his  yielding  to 
the  temptation.  Nowhere  in 'the  Bible 
are  men  supposed  to  be  free  from  guilt, 
from  the  fact  that  they  have  been  tempted 
to  commit  it.  God  requires  them  to  resist 
temptation ;  and  if  they  yield  to  it,  they 
must  be  punished.  IT  Filled  thine  heart. 
A  man's  heart  or  mind  is  full  of  a  thing 
when  he  is  intent  on  it ;  when  he  is 
strongly  impelled  to  it;  or  when  he  is 
fully  occupied  with  it.  The  expression 
here  means  that  he  was  strongly  impelled 
or  excited  by  Satan  to  this  crime.  IT  To 
He  to.  To  attempt  to  deceive.  The  de- 
ception which  he  meant  to  practise  was 
to  keep  back  a  part  of  the  price,  while  he 
pretended  to  bring  the  whole  of  it;  thus 
tempting  God,  and  supposing  that  he  could 
not  detect  the  fraud.  IT  The  Holy  Ghost. 
i  to  •iyi-.v.  The  main  inquiry  here 
is,  whether  the  apostle  Peter  intended  to 
designate  in  this  place  the  third  i><  rson  of 
the  Trinity;  or  whether  he  meant  I 
of  God  <7.<t  God,  without  any  reference  to 
the  distinction  of  persons;  or  to  the  di- 
vine influence  which  inspired  the  a<><>stles,  i 


3  But  Peter  said,  Ananias,  why 
hath  Satan  b  filled  thine  heart  '  to 
lie   to  c.the   Holy    Ghost,   and    to 


without  reference  to  the  peculiar  oflices 
which  are  commonly  ascribed  to  the  Holy 
Spirit.  Or,  in  other  words,  is  there  a  dis- 
tinction here  recognised  between  the 
Father  and  the  Holy  Spirit  ?  That  there 
is,  will  be  apparent  from  the  following 
considerations:  (1.)  If  no  such  distinction 
is  intended,  it  is  remarkable  that  Peter  did 
not  use  the  usual  and  customary  name  of 
God.  It  does  not  appear  why  he  guarded 
it  so  carefully  as  to  denote  that  this  of- 
fence was  committed  against  the  Holy 
Ghost,  and  the  Spirit  of  the  Lord.  ver.  9. 
(2.)  The  name  here  used  is  the  one  cm- 
ployed  in  the  Scriptures  to  designate  the 
third  person  of  the  Trinity,  as  implying  a 
distinction  from  the  Father.  See  Matt, 
iii.  16  ;  i.  18.  20;  iii.  11 ;  xii.32;  xxviii.  JC 
Mark  i.  8;  iii.  29;  xii.  36.  Luke  xii.  10. 
Johnxiv.  26;  vii.  39;  xx.  22.  Acts  iv.  8, 
v.  32,  &c.  (3.)  Peter  intended,  doubtless, 
to  designate  an  offence' as  committed  par- 
ticularly against  the  person,  or  influence, 
by  which  he  and  the  other  apostles  wore 
inspired.  Ananias  supposed  that  he  could 
escape  detection:  and  the  offence  was 
one,  therefore,  against  the  Inspirer  of 
tbe  apostles.  Yet  that  was  the  Holy 
Ghost  as  distinct  from  the  Father.  See 
John  xiv.  16.  17.  26;  xv.  26;  xvi.  7—11  ; 
xx.  22.  Comp.  Acts  v.  32.  The  offence, 
therefore,  being  against  him  who  was 
sent  by  the  Father,  who  was  appointed  t ) 
a  particular  work,  clearly  supposes  that 
the  Holy  Spirit  is  distinct  from  the  Father. 
(1)  A  farther  incidental  proof  of  this  may 
be  found  in  the  fact  that  the  sin  here 
committed  was  one  of  peculiar  magni- 
tude ;  so  great  as  to  bo  deemed  worthy 
of  the  immediate  and  signal  vengeance 
of  God.  Yet  the  sin  against  the  Holy 
Ghost  is  uniformly  represented  to  be  of 
this  description  Comp.  Matt.  xii.  31,  32. 
Mark  iii.  28,  29  As  these  sins  evidently 
coincide  in  enormity,  it  is  clear  that  tho 
same  class  of  sins  is  referred  to  in  both 
places;  or,  in  other  words,  the  sin  of  Ana 
nias  was  against  the  third  person  of  tho 
Trinity. — Two  remarks  maybe  made  hero. 
(1.)  The  Holy  Ghost  is  a  distinct  person 
from  the  Father  and  the  Son  ;  or.  in  other 
words,  there  is  a  distinction  of  sonic  kind 
in  the  Divine  nature  that  may  be  denomi 
nated  by  the  word  person.  Thii 
from  the  fact  that  sin  is  said  to  ha> 
committed  against  him;  h  sin  which  it 
was  supposed  could  not  be  detected.   Sin 


92 


THE  ACTS.  [A.  D.  33. 


keep  °  back  part  of  the  price  of  the 
land  ] 

4  Whiles  it  remained,  was  it  not 
thine  own  "?  and  after  it  vvas  sold, 
was  it  not  in  thine  own  power? 
Why  hast  thou  conceived  this  thing 

a  Nu.30.2,  De.23.21.  Ec.5.4. 

cannot  be  committed  against  an  attribute 
ef  God,  or  an  influence  from  God.  We 
cannot  lie  unto  an  attribute,  or  against 
wisdom,  or  power,  or  goodness  ;  nor  can 
we  lie  unto  an  influence,  merely,  of  the 
Most  High-  Sin  is  committed  against  a 
Being,  not  against  an  attribute;  and  as  a 
sin  is  here  charged  on  Ananias  against 
the  Holy  Ghost,  it  follows  tiiat  the  Holy 
Ghost  has  a  personal  existence;  or  there 
is  such  a  distinction  in  the  Divine  essence 
as  that  it  may  be  proper  to  specify  a  sin  as 
committed  peculiarly  against  him.  In  the 
same  way  sin  may  be  represented  as  corn- 
mi  tied  peculiarly  against  the  Father,  when 
his  name  is  blasphemed;  when  hisdominion 
is  denied ;  when  his  mercy  in  sending  his 
Son  is  called  in  question.  Sin  may  be 
represented  as  committed  against  the  Son, 
when  his  atonement  is  denied,  his  divi- 
nity assailed,  his  character  derided,  or  his 
invitations  slighted.  And  thus  sin  may 
be  represented  as  committed  against  the 
Holy  Ghost  when  his  office  of  renewing 
the  heart,  or  sanctifying  the  soul,  is  called 
in  question,  or  when  his  work  is  ascribed 
to  some  malign  or  other  influence.  See 
Mark  iii.  22—30.  And  as  sin  against  the 
Son  proves  that  he  is  in  some  sense  dis- 
tinct from  the  Father,  so  does  sin  against 
the  Holy  Ghost  prove  that  in  some  sense 
he  is  distinct  from  the  Fattier  and  the  Son. 
(2.)  The  Holy  Ghost  is  divine.  This  is 
proved,  because  he  is  representee!  here 
as  being  able  to  search  the  heart,  and  to 
detect  insincerity  and  hypocrisy.  Comp. 
Jer.  xvii.  10.  1  Chron.  xxviii.  9.  1  Cor.  ii. 
10.  "The  Spirit  searcheth  all  things,  \  ea, 
the  deep  tilings  of  God."  Rev.  ii.  23. 
And  he  is  expressly  called  God.  See 
Note  on  ver.  4. 

4.  Whiles  it  remained.  As  long  as  it 
remained  unsold.  This  place  proves  that 
there  was  no  obligation  imposed  on  the 
disciples  to  sell  their  property.  They  who 
did  it,  did  it  voluntarily  ;  and  it  does  not 
appear  that  it  was  done  by  all,  or  expected 
to  be  done  by  all.  IT  And  after  it  was  sold, 
&c.  Even  after  the  property  was  sold, 
and  Ananias  had  the  money,  still  there 
■was  no  obligation  on  him  to  devote  it  in 
this  way.  He  had  the  disposal  of  it  still. 
The  apostle  mentions  this  to  show  him 


in  thine  heart !    Thou  hast  not  lied 
unto  men,  but  b  unto  God. 

5  And  Ananias,  hearing  these 
words,0  fell  down,  and  gave  up  the 
ghost :  and  great  d  fear  came  on  ali 
them  that  heard  these  things. 

iPs.139.4.  cver.10,11.  d  ts.64.9. 


that  his  offence  was  peculiarly  aggra- 
vated. He  was  not  compelled  to  sell  his 
property ;  and  he  had  not  even  the  ]K>or 
pretence  that  he  was  obliged  to  dispose  of 
it,  and  vvas  templed  to  withhold  it  for  his 
own  use.  It  was  all  his,  and  might  have 
been  retained  if  he  had  chosen.  Ii  Thou 
hast  not  lied  unto  men.  Unto  men  oidy , 
or,  it  is  not  your  main  and  chief  offence 
that  you  have  attempted  to  deceive  men. 
It  is  true  thaj;  Ananias  had  attempted  to 
deceive  the  apostles,  and  it  is  true  also 
that  this  was  a  crime  ;  but  still,  the  prin- 
cipal magnitude  of  the  offence  was  that 
he  had  attempted  to  deceive  God.  So 
small  was  his  crime  as  committed  against 
men,  that  it  was  lost  sight  of  by  the  apos- 
tles ;  and  the  great,  crowning  sin  of  at- 
tempting to  deceive  God  was  brought 
fully  into  view.  Thus  David  also  saw 
his  sin  as  committed  against  God  to  be  so 
enormous,  that  he  lost  sight  of  it  as  an 
offence  to  man,  and  said,  "  Against  thee, 
thee  only,  have  I  sinned,  and  done  this 
evil  in  thy  sight."  Ps.  Ii.  4.  IT  But  unto 
God.  It  has  been  particularly  and  emi- 
nently against  God.  This  is  tru'e,  because, 
(1.)  lie  had  professedly  devoied  it  to  God. 
The  act,  thereibre,  had  express  and  direct 
reference  to  him.  (2.)  It  was  an  attempt 
to  deceive  him.  It  implied  the  belief  of 
Ananias  that  God  would  not  detect  the 
crime,  or  see  the  motives  of  the  heart. 
(3.)  It  is  the  prerogative  of  God  to  judge 
of  sincerity  and  hypocrisy ;  and  this  was 
a  case,  therefore,  which  ^came  under  his 
special  notice.  Comp.  Ps.  exxxjx.  1 — 4. — 
The  word  God  here  is  evidently  used  in 
its  plain  and  obvious  sense,  as  denoting 
the  supreme  divinity  ;  and  the  use  of  the 
word  here  shows  that  the  Holy  Ghost  is 
divme;  and  the  whole  passage  demon- 
strates, therefore,  one  of  the  important 
doctrines  of  the  Christian  religion,  that 
the  Holy  Ghost  is  distinct  from  the  Father 
and  the  Son,  and  yet  is  divine. 

5.  And  Anariias,  hearing  these  words, 
&c.  Seeing  that  his  guilt  was  known; 
and  being  charged  with  the  enormous 
crime  of  attempting  to  deceive  God.  Ho 
had  not  expected  to  be  thus  exposed  ;  and 
it  is  clear  that  the  exposure  and  the  charge 
came  upon  him  unexpectedly  and  tern- 


A.  D.  33.] 


CHAPTER  V. 


1)3 


6  And  the  young  men  arose, 
wound  a  him  up,  and  carried  him 
out,  and  buried  him, 

7  And  it  was  about  the  space  of 


bly,  like  a  bolt  of  thunder.  U  Fell  dawn. 
Greek,  Having  fallen  down.  IT  Gave  up 
the  ghost.  This  is  an  unhappy  translation 
The  original  moans  simply,  he  expired,  or 
he  died.  Com  p.  Note,  Matt,  xxvii.  50. 
This  remarkable  facl  may  be  accounted 
for  in  this  way :  (1.)  It  is  evidently  to  be  re- 
garded as  a  judgment  of  God  for  the  sin  of 
Ananias  and  his  wife.  It  was  not  the  act  of 
Peter,butofGod;  and  was  clearly  designed 
to  show  his  abhorrence  of  this  sin.  (See 
remarks  on  ver.  11.  (2.)  Though  it  was  the 
act  of  God,  yet  it  does  not  follow  thai  ii  was 
not  in  connexion  with  the  usual  laws  by 
which  he  governs  men,  or  that  he  did  nOI 
make  use  of  natural  means  to  do  it.  The 
sin  was  one  of  great  aggravation.  It  was 
suddenly  and  unexpectedly  detected.  The 
fact  that  it  was  known  ;  the  solemn  charge 
that  he  had  lied  unto  God;  struck  him 
with  horror.  His  conscience  would  re- 
prove him  for  the  enormity  of  his  crime, 
and  overwhelm  him  at  the  memory  of  his 
act  of  wickedness.  These  circumstances 
may  be  sufficient  to  account  for  this  re- 
markable event.  It  has  occurred  in  other 
cases  that  the  consciousness  of  crime,  or 
the  fact  of  being  suddenly  detected,  has 
given  such  a  shock  to  the  frame  that  it 
has  never  recovered  from  it.  The  effect 
commonly  is  that  the  memory  of  guilt 
preys  secretly  and  silently  upon  the  frame, 
until,  worn  out  with  the  want  of  rest  and 
peace,  it  sinks  exhausted  into  the  grave. 
But  there  have  not  been  wanting  in- 
stances where  the  shoe  I'  ,ias  been  so 
great  as  to  destroy  the  vital  powers  at 
once,  and  plunge  the  wretched  man,  like 
Ananias,  into  eternity.  It  is  not  at  all 
improhable  that  the  shock  in  the  case  of 
Ananias  was  so  great  as  at  once  to  take 
his  life.  11  Great  fear  came,  &c.  Such  a 
striking  and  awful  judgment  on  insince- 
rity and  hypocrisy  was  fitted  to  excite 
awful  emotions  among  the  people.  Sud- 
den death  always  does  it;  but  sudden 
death  in  immediate  connexion  with 
crime,  is  fitted  much  more  deeply  to 
affect  the  mind. 

6.  Ani  the  young  men.  The  youth  of 
die  congregation ;  very  probably  young 
men  who  were  in  attendance  as  servant*, 
or  those  whose  business  it  was  to  attend 
im  the  congregation,  and  perform  various 
offices  when  Christians  celebrated  their 
worship  (Mosheim.)  The  word  used  here 


three  hours  after,  when  his  wife,  not 
knowing  what  was  done,  came  in. 
8  And  Peter  answered  unto  her, 
Tell  me  whether  ye  sold  the  land 


sometimes  denotes  a  servant.  It  is  used 
also,  ver.  10,  to  denote  soldiers,  as  they 
were  commonly  enlisted  of  the  vigorous 
and  young.  The  fact  that  they  look  up 
Ananias  voluntarily,  implies  that  they 
were  accustomed  to  perform  offices  of 
servitude  to  the  congregation.  IT  Wound 
Mm  up.  It  was  the  usual  custom  with 
the  Jews  to  wind  the  body  up  in  many 
folds  of  linen  before  it  was  buried,  com 
monly  also  .with  spices,  to  preserve  it 
from  putrefaction.  See  Notes  on  John  xi. 
44.  It  may  be  asked  why  he  was  so  soon 
buried;  and  especially  why  he  was  hur- 
ried away  without  giving  infonv 
his  wife.  In  reply  to  this,  it  may  be  re- 
marked, 1.  That  it  does  not  appear  from 
the  narrative  that  it  was  known  that  Sap- 
phira  was  privy  to  the  transaction,  or  was 
near  at  hand,  or  even  that  he  had  a  wife 
Ananias  came  himself  and  offered  the 
money;  and  the  judgment  fell  at  once  on 
him.  2.  It  was  customary  among  the  an- 
cient Persians  to  bury  the  body  almost 
immediately  after  death  (Jahn);  and  it 
seems  probable  that  the  Jews,  when  tho 
body  was  not  embalmed,  imitated  the 
custom.  It  would  also  appear  that  this 
was  an  ancient  custom  among  the  Jews. 
See  Gen.  xxiii.  19;  xxv.  9;  xxxv.  29; 
xlviii.  7.  1  Kings  xiii.  30.  Different  na- 
tions differ  in  their  customs  in  burying 
the  dead;  and  there  is  no  impropriety  in 
committing  a  body  soon  after  death  to  the 
tomb.  3.  There  might  have  been  some 
danger  of  an  excitement  and  tumult  in 
regard  to  this  scene,  if  the  corpse  had  not 
soon  been  removed  ;  and  as  no  valuable 
purpose  could  be  answered  by  delaying 
the  burial,  the  body  was  decently  com- 
mitted to  the  dust. 

7.  And  it  was  about  the  space,  &c.  As 
Sapphire  had  been  no  less  guilty  than 
her  husband,  so  it  was  ordered  in  the 
providence  of  God,  that  the  same  judg- 
ment should  come  upon  both. 

8.  For  so  much.  That  is,  for  the  sum 
which  Ananias  had  presented.  This  ua; 
true,  that  this  sum  had  been  received  for 
it;  but  it  was  also  true  that  a  larger  sum 
had  been  received.  It  is  as  really  a  false- 
hood to  deceive  in  this  manner,  as  it 
would  have  been  to  have  affirmed  that 
they  received  much  more  than  they  actu- 
ally did  for  the  land.  Falsehood  consists 
in  making  an  i  rrom  ous  n  prew  ntatiun  of 


■J  I 


THE  AC 

And  she  said,  Yea 


fur  so  much  1 
for  so  much. 

9  Then  Peter  said  unto  her,  How 
is  it  that  ye  have  agreed  °  together 


a  Pa.50.18.  ver.3. 


a  thing  in  any  way  for  the  purpose  of  de- 
ceiving. And  this  species  is  much  more 
common  than  an  open  and  bold  lie,  de- 
claring what  is  in  no  sense  true. 

9.  Agreed  together.  Conspired,  or  laid 
a  plan.  From  this  it  seems  that  Sapphira 
was  as  guilty  as  her  husband.  IT  To  tempt. 
To  try;  to  endeavour  to  impose  on,  or  to 
deceive  ;  that  is,  to  act  as  if  the  Spirit  of 
the  Lord  could  not  detect  the  crime. 
They  did  this  by  trying  to  see  whether 
the  Spirit  of  God  could  detect  hypocrisy. 
IT  At  the  door.  Are  near  at  hand.  They 
had  not  yet  returned.  The  dead  were 
buried  without  the  walls  of  cities ;  and 
this  space  of  three  hours,  it  seems,  had 
elapsed  before  they  returned  from  the 
burial.  IT  Shall  carry  thee  out.  This  pas- 
sage shows  that  it  was  by  divine  interpo- 
sition or  judgment  that  their  lives  were 
taken.  The  judgment  was  in  immediate 
connexion  with  their  crime,  and  was  de- 
signed as  an  expression  of  the  divine  dis- 
pleasure. 

If  it  be  asked  here,  why  Ananias  and 
Sapphira  were  punished  in  this  severe 
and  awful  manner,  an  answer  may  be 
found  in  the  following  considerations : 
(1.)  This  was  an  atrocious  crime;  a  deep 
and  dreadful  act  of  iniquity.  It  was  com- 
mitted knowingly,  and  without  excuse. 
ver.  4.  It  was  important  that  sudden  and 
exemplary  punishment  should  follow  it, 
because  the  society  of  Christians  was  just 
then  organized,  and  it  was  designed  that  it 
should  be  a  pure  society,  and  be  regarded 
as  a  body  of  holy  men.  Much  was  gained 
by  making  this  impression  on  the  people, 
that  sin  could  not  be  allowed  in  this  new 
community,  but  would  be  detected  and 
punished.  (2.)  God  has  often  in  a  most 
solemn  manner  showed  his  abhorrence  of 
hypocrisy  and  insincerity.  By  awful  de- 
clarations and  fearful  judgments  he  has 
declared  his  displeasure  at  it.  In  a  par- 
ticular manner  no  small  part  of  the 
preaching  of  the  Saviour  was  employed 
in  detecting  the  hypocrisy  of  the  scribes 
and  Pharisees,  and  denouncing  heavy 
judgments  on  them.  See  the  xxiiid  chap- 
ter of  Matthew  throughout,  for  the  most 
sublime  and  awful  denunciation  of  hy- 
pocrisy any  where  to  be  found.  Comp. 
Mark  xii.  15.  Luke  xii.  1.  1  Tim.  iv.  2. 
Job  viii.  13;  xiii.  1G  ;  xv.  34;  xx.  5  ;  xxxvi. 
13.  Matt.  vii.  5.  Luke  xi.  44.   In  the  very 


[A.  i).  33. 

to  tempt  the  Spirit  of  the  Lord? 
Behold,  the  feet  of  them  which 
have  buried  thy  husband  are  at  the 
door,  and  shall  carry  thee  out. 


beginning  of  the  Christian  church,  there- 
fore, it  was  important,  by  a  decided  and 
awful  act,  to  impress  upon  the  church 
and  the  world  the  danger  and  guilt  of 
hypocrisy.  Well  did  the  Saviour  know 
that  it  would  be  one  of  the  most  insidious 
and  deadly  foes  to  the  purity  of  the 
church ;  and  at  its  very  threshold,  there- 
fore, be  set  up  this  solemn  warning  to 
guard  it ;  and  laid  the  bodies  of  Ananias 
and  Sapphira  in  the  path  of  every  hypo- 
crite that  would  enter  the  church.  If  they 
enter  and  are  destroyed,  they  cannot  plead 
that  they  were  not  fully  warned.  If  they 
practise  iniquity  in  the  church,  they  can- 
not plead  ignorance  of  the  fact  that  God 
intends  to  detect  and  punish  them.  (3.) 
The  apostles  were  just  then  establishing 
their  authority.  They  claimed  to  be  un- 
der the  influence  of  inspiration.  To  esta- 
blish that,  it  was  necessary  to  show  that 
they  could  know  the  views  and  motives 
of  those  who  became  connected  with  the 
church.  If  easily  imposed  on,  it  would 
go  far  to  destroy  their  authority  and  their 
claim  to  infallibility.  If  they  showed  that 
they  could  detect  hypocrisy,  even  where 
most  artfully  concealed,  it  would  establish 
the  divine  authority  of  their  message.  At 
the  commencement  of  their  work,  there- 
fore, they  gave  this  decisive  and  most 
awful  proof  that  they  were  under  the 
guidance  of  an  infallible  Teacher.  (4.) 
This  case  does  not  stand  alone  in  the 
New  Testament.  It  is  clear  from  other 
instances  that  the  apostles  had  the  power 
of  punishing  sinners,  and  that  a  violation 
of  the  commands  of  Christ  was  attended 
by  sudden  and  fearful  judgments.  See 
1  Cor.  xi.  30.  See  ihe  case  of  Elymas  the 
sorcerer,  in  Acts  xiii.  8 — 11.  (5.)  Neither 
does  this  event  stand  alone  in  the  history 
of  the  world.  Acts  of  judgment  some- 
times occur  as  sudden  and  decided,  in 
the  providence  of  God,  as  in  this  case. 
The  profane  man,  the  drunkard,  the  pro- 
fligate is  sometimes  as  suddenly  stricken 
down  as  in  this  instance.  Cases  have  not 
been  uncommon  where  the  blasphemer 
has  been  smitten  in  death  with  the  curse 
on  his  lips;  and  God  often  thus  comes 
forth  in  judgment  to  slay  the  wicked,  and 
to  show  that  there  is  a  God  that  reigns  in 
the  earth.  This  narrative  cannot  be  ob- 
jected to  as  improbable  until  all  such 
cases  are  disposed  of;  nor  can  this  inflio- 


A.D.  33.] 


CHAPTER  VT. 


95 


10  Then  "fell  she  down  straight- 
way at  his  feet,  and  yielded  up  the 
ghost :  and  the  young  men  came  in 
and  found  her  dead,  and,  carrying 
her  forth,  buried  her  by  her  hus- 
band. 


tion  be  regarded  as  unjust,  until  all  the 
instances  where  men  die  by  remorse  of 
conscience,  or  by  the  direct  judgment  of 
heaven,  are  proi^ed  to  be  unjust  also. 

In  view  of  this  narrative,  we  may  re- 
mark, (1.)  That  God  searches  the  heart, 
and  knows  the  purposes  of  the  soul. 
Comp.  Ps.  exxxix.  (2.)  God  judges  the 
motives  of  men.  It  is  not  so  much  the 
external 'act,  as  it  is  the  views  and  feelings 
by  which  it  is  prompted,  that  determines 
the  character  of  the  act.  (3.)  God  will 
bring  forth  sin  that  man  may  not  be  able 
to  detect ;  or  that  may  elude  human  jus- 
tice. The  day  is  coming  when  the  secrets 
of  all  hearts  shall  be  revealed,  and  God 
•will  reward  every  man  according  as  his 
works  shall  be.  (4.)  Fraud  and  hypo- 
crisy will  be  detected.  They  are  often 
revealed  in  this  life.  The  providence  of 
God  often  lays  them  open  to  human 
view,  and  overwhelms  the  soul  in  shame 
at  the  guilt  which  was  long  concealed. 
But  if  not  in  this  life,  yet  the  day  is  com- 
ing when  they  will  be  disclosed,  and  the 
sinner  shall  stand  revealed  to  an  assem- 
bled universe.  (5.)  We  have  here  an 
illustration  of  the  powers  of  conscience. 
ICsuch  was  its  overwhelming  effect  here, 
what  will  it  be  when  all  the  crimes  of 
the  life  shall  be  disclosed  in  the  day  of 
judgment,  and  when  the  soul  shall  sink 
to  the  woes  of  hell.  Through  eternity  the 
conscience  shall  do  its  office  ;  and  these 
terrible  inflictions  shall  go  on  from  age  to 
age,  for  ever  and  ever,  in  the  dark  world 
of  hell.  (6.)  We  see  here  the  guilt  of  at- 
tempting to  impose  on  God  in  regard  to 
■property.  There  is  no  subject  in  which 
men  are  more  liable  to  hypocrisy ;  none 
in  which  they  are  more  apt  to  keep  back 
a  pari.  Christians  professedly  devote  all 
that  they  have,  to  God.  They  profess  to 
believe  that  God  has  a  right  to  the  silver 
and  the  gold,  and  the  cattle  on  a  thousand 
hills.  Ps.  1.  10.  Their  property,  as  well  as 
heir  bodies  and  their  spirits,  they  have 
devoted  to  him;  and  profess  to  desire  to 
employ  it  as  he  shall  direct  and  please. 
And  yet,  is  it  not  clear,  that  the  sin  of 
Ananias  has  not  ceased  in  the  church? 
How  many  professing  Christians  there 
are,  who  give  nothing  reallv  to  God  ;  who 
contribute  nothing  for  the  poor  and  needy  ; 


11  And6 great  fear  came  upon  all 
the  church,  and  upon  as  many  as 
heard  these  things. 

12  And  by  the  hands  of  the  apos- 
tles were c  many  signs  and  wonders 
wrought  among  the  people  ;   (and 

6  c.2.13.  c  c.4.30.  Ro.15.19.  He.2.4. 

who  give  nothing,  or  next  to  nothing,  to 
any  purposes  of  benevolence ;  who  would 
devote  "millions"  for  their  own  gratifica- 
tion, and  their  families,  "but  not  a  cent 
for  tribute"  to  God.  The  case  of  Ananias 
is,  to  all  such,  a  case  of  most  fearful  warn- 
ing. And  on  no  point  should  Christians 
more  faithfully  examine  themselves  than 
in  regard  to  the  professed  devotion  of 
their  properly  to  God.  If  God  punished 
this  sin  in  the  beginning  of  the  Christian 
church,  he  will  do  it  still  in  its  progress ; 
and  in  nothing  have  professed  Christians 
more  to  fear  the  wrath  of  God,  than  on 
this  very  subject.  (7.)  Sinners  should 
fear  and  tremble  before  God.  He  holds 
their  breath  in  his  hands.  He  can  cut 
them  down  in  an  instant.  The  bold  blas- 
phemer, the  unjust,  the  liar,  the  scoffer, 
he  can  destroy  in  a  moment,  and  sink 
them  in  all  the  woes  of  hell.  Nor  have 
they  security  that  he  will  not  do  it.  The 
profane  man  has  no  evidence  that  he  will 
live  to  finish  the  curse  which  he  has 
begun;  nor  the  drunkard,  that  he  will 
again  become  sober;  nor  the  seducer 
that  God  will  not  arrest  him  in  his  act  of 
wickedness,  and  send  him  down  to  helh 
The  sinner  walks  over  his  grave,  anc' 
over  hell !  In  an  instant  he  may  die,  and 
be  summoned  to  the  judgment-seat  of 
God  !  How  awful  it  is  to  sin  in  a  world 
like  this ;  and  how  fearful  the  doom  which 
must  soon  overtake  the  ungodly. 

12.  Ami  by  the  hands,  &c.  By  the  apos 
ties.  This  verse  should  be  read  in  con- 
nexion with  the  15th,  to  which  it  belongs. 
IT  Signs  and  wonders.  Miracles.  See  Note, 
Acts  ii.  43.  IT  With  one  accord.  Willi  one 
mind,  or  intention.  Note,  ch.  i.  14.  IF  fn 
Solomon' 8  porch.  See  Notes,  Mall.  \\i. 
12.  John  x.  23.  They  were  doubtless 
there  for  the  purpose  of  worship.  It  does 
not  mean  that  they  were  there  constantly, 
but  at  the  regular  periods  of  worship 
Probably  they  had  two  designs  in  this; 
one  was,  to  join  m  the  public  worship  of 
God  in  the  usual  manner  with  the  peo 
pie,  for  they  did  not  design  to  leave  the 
t?mple-service ;  the  other  was,  that  they 
might  have  opportunity  to  preach  1o  the 
people  assembled  there.  In  the  p 
of  the  great  multitudes  who  came  up  la 
worship,  they  ha;'  an  opportunity  of  mak- 


96 


THE  ACTS. 


[A.  D.  33. 


they  were  all  with  one  accord  in 
Solomon's  porch. 

13  And  a  of  the  rest  durst  no  man 
join  himself  to  them,  but b  the  peo- 
j^le  magnified  them. 

14  And  believers  were  the  more 

aJno.12.42.  b  c.4.21. 

ing  known  the  doctrines  of  Jesus,  and  of 
confirming  them  by  miracles,  the  reality 
of  which  could  not  be  denied,  and  which 
could  not  be  resisted,  as  proofs  that  Jesus 
was  the  Messiah. 

13.  And  of  the  rest.  Different  interpre- 
tations have  been  given  of  this  expres- 
sion. Lightfoot  supposes  that  by  the  rest 
are  meant  the  remainder  of  the  one  hun- 
dred and  twenty  disciples  of  whom  Ana- 
nias had  been  one ;  and  that  they  feared 
to  put  themselves  on  an  equality  with  the 
apostles.  But  this  interpretation  seems  to 
be  far-fetched.  Kuinoel  supposes  that  by 
the  rest  are  meant  those  who  had  not 
already  joined  with  the  apostles,  whether 
Christians  or  Jews,  and  that  they  were 
deterred  by  the  fate  of  Ananias.  Pricseus, 
Morus,  Rosenvnueiler,Schleusner,  &c.  sup- 
pose that  by  the  rest  are  meant  the  rich 
men,  or  the  men  of  authority  and  influ- 
ence among  the  Jews,  of  whom  Ananias 
was  one,  and  that  they  were  deterred 
from  it  by  the  fate  of  Ananias.  This  is 
by  far  the  most  probable  opinion,  because, 
(1.)  There  is  an  evident  contrast  between 
them  and  the  people ;  the  rest,  i.  e.  the 
others  of  the  rich  and  great,  feared  to  join 
with  them;  but  the  people,  the  common 
people,  magnified  them.  (2.)  The  fate  of 
Ananias  was  fitted  to  have  this  effect  on 
the  rich  and  great.  (3.)  Similar  instances 
had  occurred  before,  that  the  great, 
though  they  believed  on  Jesus,  yet  were 
afraid  to  ',ome  forth  publicly  and  profess 
him  before  men.  See  John  xii.  42,  43  ; 
v.  44.  C4.)  The  phrase  the  rest  denotes 
sometimes  that  which  is  more  excellent, 
or  which  is  superior  in  value  or  import- 
ance to  something  else.  See  Luke  xii. 
26.  IT  Join  himself.  Become  united  to, 
or  associated  with.  The  rich  and  the 
great  then,  as  now,  stood  aloof  from  them, 
and  were  deterred  by  fear  or  shame  from 
professing  attachment  to  the  Lord  Jesus. 
IF  But  the,  people.  The  mass  of  the  peo- 
ple ;  the  body  of  the  nation.  IF  Magnified 
them  Honoured  them;  regarded  them 
with  reverence  and  fear 

14  And  believers.  This  is  the  name  by 
which  Christians  were  designated,  be- 
cause one  of  the  main  things  that  distin- 
guished them  was  that  they  believed,  that. 
Jesus  was  the  Christ    It  is  also  an  inci- 


added  to  the  Lord,  mu.titudes6  both 
of  men  and  women  ;) 

15  Insomuch  that  they  brought 
forth  the  sick  '  into  the  streets,  and 
laid  therp,  on  beds  and  couches,  that 
at  the  least  the  shadow  of  Peter 

c  c.2.47.  «  or,  in  every  street. 


dental  proof  that  none  should  join  them- 
selves to  the  church  who  are  not  believer*. 
i.  e.  who  do  not  profess  to  be  Christians  in 
heart  and  in  life.  IF  Were  the  more  added. 
The  effect  of  all  tilings  was  to  increase 
the  number  of  converts.  Their  persecu- 
tions, their  preaching,  and  the  judgment 
of  God,  all  tended  to  impress  the  minds 
of  the  people,  and  to  lead  them  to  tho 
Lord  Jesus  Christ.  Comp.  ch.  iv.  4. 
Though  the  judgment  of  God  had  tho 
effect  of  deterring  hypocrites  from  enter- 
ing the  church  ;  though  it  produced  awe 
and  caution  ;  yet  still,  the  number  of  true 
converts  was  increased.  An  effort  to  keep 
the  church  pure  by  wholesome  discipline, 
by  cutting  off  unworthy  members,  how- 
ever rich  or  honoured,  so  far  from  weak- 
ening its  true  strength,  has  a  tendency 
greatly  to  increase  its  numbers  as  well  as 
its  purity.  Men  will  not  seek  to  enter  a 
corrupt  church;  or  regard  it  as  worth  any 
thought  to  be  connected  with  a  society 
that  does  not  endeavour  to  be  pure. 
V  Multitudes.    Comp.  ch.  iv.  4. 

15.  Insomvch.  So  that.  This  should 
be  connected  with  ver.  12.  Many  mira- 
cles were  wrought  by  the  apostles,  inso- 
much, &c.  IF  They  brought  forth.  The 
people,  or  the  friends  of  the  sick,  brought 
them  forth.  IT  Beds.  xKivs>v.  This  word 
denotes  usually  the  soft  and  valuable 
beds  on  which  the  rich  commonly  lay. 
And  it  means  that  the  rich,  as  well  as  the 
poor,  were  laid  in  the  path  of  Peter  and 
the  other  apostles.  ^.Couches.  *?« 
The  coarse  and  hard  couches  on  which 
the  poor  used  to  lie.  Mark  ii.  4.  9.  11,  12; 
vi.  55.  John  v.  8—12.  Acts  ix.  33.  H  The 
shadow  of  Peter.  That  is,  they  were  laid 
in  the  path  so  that  the  shadow  of  Peter, 
as  he  wralked,  might  pass  over  them. 
Perhaps  the  sun  was  near  setting,  and  the 
lengthened  shadow  of  Peter  might  be 
thrown  afar  across  the  way.  They  were 
not  able  to  approach  him  on  account  af 
the  crowd;  and  they  imagined  that  if 
they  could  any  how  come  under  his  influ- 
ence, they  might  be  healed.  The  sacred 
writer  does  not  say,  however,  that  any 
were  healed  in  this  way;  nor  that  they 
were  commanded  to  do  "this.  lie  simply 
states  the  impression  which  was  on  the 
minds  of  the   people  that    it  might  be. 


A.D.  33.] 


CHAPTER  V 


07 


passing  by  might  overshadow  some 
of"  them. 

16  There  came  also  a  multitude 
out  of  the  cities  round  about  unto 
Jerusalem,  bringing  a  sick  folks, 
and  them  which  were  vexed  with 

a  Mar.  16. 17,1$.  Jno.U.12. 


Whether  they  wore  healed  by  this,  it  is 
left  for  us  merely  to  conjecture.  An  in- 
stance somewhat  similar  is  recorded  in 
Acts  xix.  12,  where  it  is  expressly  said 
that  the  sick  were  healed  by  contact 
with  handkerchiefs  and  aprons  that  were 
brought  from  the  body  of  Paul.  Comp. 
also  Matt.  ix.  21,  22,  where  the  woman 
6aid  respecting  Jesus,  "  If"  I  may  but  touch 
his  garment,  I  shall  be  whole."  IF  Might 
overshadow.  That  his  shadow  might  pass 
over  them.  Though  there  is  no  evidence 
that  any  were  healed  in  this  way,  yet  it 
shows  the  full  belief  of  the  people  that 
Peter  had  the  power  of  working  miracles. 
Peter  was  supposed  by  them  to  be  emi- 
nently endowed  with  this  power,  because 
it  was  by  him  that  the  lame  man  in  the 
temple  had  been  healed  (ch.  iii.  4 — 6), 
and  because  he  had  been  most  prominent 
in  his  addresses  to  the  people.  The  per- 
sons who  are  specified  in  this  verse  were 
those  who  dwelt  at  Jerusalem. 

16.  There  came  also,  &c.  Attracted  by 
the  fame  of  Peter's  miracles,  as  the  peo- 
ple formerly  had  been  by  the  miracles 
of  the  Lord  Jesus.  1F  Vexed.  Troubled, 
afflicted,  or  tormented.  IF  Unclean  spirits. 
Possessed  with  devils;  called  unclean  be- 
cause they  prompted  to  sin  and  impurity 
of  life.  See  Notes  on  Matt.  iv.  23,  24. 
IF  And  they  were  healed.  Of  these  persons 
it  is  expressly  affirmed  that  they  were 
healed.  Of  thoae  who  were  so  laid  as 
that  the  shadow  of  Peter  might  pass  over 
them,  there  is  no  such  affirmation. 

17.  Then  the  high-priesL  Probably  Ca/- 
aphas.  Comp.  John  xi.  49.  It  seems  from 
this  place  that  he  belonged  to  the  sect  of 
the  Sadducees.  It  is  certain  that  he  had 
signalized  himself  by  opposition  to  the 
Lord  Jesus  and  to  his  cause,  constantly. 
H  Rose  up.  This  expression  is  sometimes 
redundant,  and  at  others  it  means  simply 
to  be  sin  to  do  a  thing,  or  to  resolve  to  do 
it  Comp.  Luke  xv.  18.  1F  And  all  they 
that  were  with  him.  That  is,  all  they  that 
coincided  with  him  in  doctrine  or  opinion ; 
»x  in  other  words,  that  portion  of  the  san- 
hedrim that  was  composed  of  Sadducees. 
There  was  a  strong  party  of  Sadducees 
«n  the  sanhedrim;  and  perhaps  at  this 
time  it  was  so  strontr  a  majority  as  to  be 


unclean    spirits  :    and  *  they   were 
healed  every  one. 

17  Then  the  high-priest  rose  up, 
and  all  they  that  were  with  him, 
(which  is  the  sect  of  theSadducees,) 
c  and  were  filled  with  '  indignation, 

iJa.5.16.  cc.4./,2.  i  or,  tnvy. 


able  to  control  its  decisions.  Comp.  Acts 
xxiii.  6.  IF  Which  is  the  sect.  The  word 
translated  sect  here  is  that  from  which  we 
have  derived  our  word  heresy.  It  means 
simply  sect,  or  party,  and  is  not  used  in  a 
bad  sense  as  implying  reproach,  or  even 
error.  The  idea  which  we  attach  to  it  of 
error,  and  of  denying  fundamental  doc- 
trines in  religion,  is  one  that  does  not  oc- 
cur in  the  New  Testament.  IF  Sadducees. 
See  Notes,  Matt.  iii.  7.  The  main  doc- 
trine of  this  sect  was  the  denial  of  the 
resurrection  of  the  dead.  The  reason 
why  they  were  particularly  opposed  to 
the  apostles,  rather  than  the  Pharisees, 
was  tliat  the  apostles  dwelt  much  on  tho 
resurrection  of  the  Lord  Jesus,  which,  if 
true,  completely  overthrew  their  doc- 
trine. All  the  converts,  therefore,  that 
were  made  to  Christianity,  tended  to  di- 
minish their  numbers  and  influence:  and 
also  to  establish  the  belief  of  the  Phari- 
sees in  the  doctrine  of  the  resurrection. 
So  long,  therefore,  as  the  effect  of  the 
labours  of  the  apostles  was  to  establish 
one  of  the  main  doctrines  of  the  Phari- 
sees, and  to  confute  the  Sadducees,  sc 
long  we  may  suppose  that  the  Pharisees 
would  either  favour  them  or  be  silent; 
and  so  long  the  Sadducees  would  be  op- 
posed to  them,  and  enraged  against  then!. 
One  sect  will  often  see  with  composure 
the  progress  of  another  that  it  really 
hates,  if  it  will  humble  a  rival.  Even 
opposition  to  the  gospel  will  sometimes 
be  silent,  provided  the  spread  of  religion 
will  tend  to  humble  and  mortify  those 
against  whom  we  may  be  opposed. 
IT  Were  filled  with  indignation.  Greek, 
Zeal.  The  word  denotes  any  kind  of 
fervour  or  warmth,  and  may  bo  applied  to 
any  warm  or  violent  affection  of  the 
mind,  either  envy,  wrath,  zeal,  or  loir. 
Acts  xiii.  45.  John  ii.  17.  Rom.  x.  2.  2  Cor. 
vii.  7;  xi.  2.  Here  it  probably  includes 
envy  and  wrath.  Thoy  were  envious  at 
the  success  of  the  apostles;  at  the  num- 
ber of  converts  that  were  made  to  a  doc- 
trine that  they  hated  ;  they  were  envious 
that  the  Pharisees  were  deri\  ing  such  nn 
accession  of  strength  to  their  doctrine  of 
the  resurrection;  and  they  were 
nani   that   they  regarded  "so  little   their 


98 


THE  ACTS. 


[A.  D.  33. 


IS  And  laid  their  hands  on  the 
apostles,  and  put  them  in  the  com- 
mon prison." 

i9  But  the  angel  of  the  Lord  by 
night  opened  the  prison  doors,  and 
brought  them  forth,  and  said, 

20"  Go,  stand  and  speak  in  the 
temple  to  the  people  all b  the  words 
e  of  this  life. 

21  And  when  they  heard  that, 
ihey  entered  into  the  temple  early 
in  the  morning,  and  taught.  But 
d  the  high-priest  came,  and  they 
that  were  with  him,  and  called  the 
council  together,  and  all  the  senate 

a  c.l2.r)-7;16.23-27.     i  Ex.24.3.     c  Jno.6.63,6S;17.8. 


authority,  and  disobeyed  the  solemn  in- 
junction of  the  sanhedrim.  Comp.  ch.  iv. 
18—21. 

18.  The  common  prison.  The  public 
prison;  or  the  prison  for  the  keeping  of 
common  and  notorious  offenders. 

19.  But  the  angel  of  the  Lord.  This 
does  not  denote  any  particular  angel,  but 
simply  an  angel.  The  article  is  not  used 
in  the  original.  The  word  angel  denotes 
properly  a  messenger,  and  particularly  it 
is  applied  to  the  pure  spirits  that  are  sent 
to  this  world  on  errands  of  mercy.  See 
Note,  Matt.  i.  20.  The  case  here  was 
evidently  a  miracle.  An  angel  was  em- 
ployed for  this  special  purpose ;  and  the 
design  might  have  been,  (1.)  To  reprove 
Ihe  Jewish  rulers,  and  to  convince  them 
of  their  guilt  in  resisting  the  gospel  of 
Cod  ;  (2.)  To  convince  the  apostles  more 
firmly  of  the  protection  and  approbation 
of  God ;  (3.)  To  encourage  them  more  and 
more  in  their  work,  and  in  the  faithful 
drscharge  of  their  high  duty ;  and  (4.)  To 
give  the  people  a  new  and  impressive 
proof  of  the  truth  of  the  message  which 
they  bore.  That  they  were  imprisoned 
would  be  known  to  the  people.  That 
they  were  made  as  secure  as  possible, 
was  also  known.  When,  therefore,  the 
next  morning,  before  they  could  have 
been  tried  or  acquitted,  they  were  found 
main  in  the  temple,  delivering  the  same 
message  still,  it  was  a  new  and  striking 
proof  that  they  were  sent  by  God. 

20.  In  the  temple.  In  a  public  and  con- 
spicuous place.  In  this  way  there  would 
be  a  most  striking  exhibition  of  their 
boldness ;  a  proof  that  God  had  delivered 
them  ;  and  a  manifestation  of  their  pur- 
obey  God  rather  than  man.  H  All 
h.    \VL  the  doctrines.  Comp.  John 

Thou  hast  the  words  of  eternal 


of  the  children  of  Israel,  and  sent 
to  the  prison  to  have  them  brought. 

22  But  when  the  officers  came, 
and  found  them  not  in  the  prison, 
they  returned  and  told, 

23  Saying,  The  prison  truly 
found  we  shut  with  all  safety,  and 
the  keepers  standing  without  before 
the  doors :  but  when  we  had  opened, 
we  found  no  man  within. 

24  Now  when  the  high-priest 
and  '  the  captain  of  the  temple  and 
the  chief  priests  heard  these  things, 
they  doubted  of  them  whereunto 
this  would  grow. 


life."  IT  Of  this  life.  Pertaining  to  life, 
to  the  eternal  life  which  they  taught 
through  the  resurrection  and  life  of  Je- 
sus. The  word  life  is  used  sometimes  to 
express  the  whole  of  religion,  as  opposed 
to  the  spiritual  death  of  sin.  See  John  i. 
4  ;  iii.  36.  Their  deliverance  from  prison 
was  not  that  they  might  be  idle,  and  es- 
cape to  a  place  of  safety.  Again  they 
were  to  engage  at  once  in  the  toils,  and 
perils,  which  they  had  just  before  encoun- 
tered. God  delivers  us  from  danger 
sometimes  that  we  may  plunge  into  new 
dangers  ;  he  preserves  us  from  calamity 
that  we  may  be  tried  in  some  new  fur- 
nace of  affliction ;  and  he  calls  us  to  en 
counter  trials  simply  because  he  demands 
it,  and  as  an  expression  of  gratitude  to 
him  for  his  gracious  interposition. 

21.  Early  in  the  morning.  Greek,  At 
the  break  of  day.  Comp.  Luke  xxiv.  1. 
John  viii.  2.  ^1  Called  the  council  toge- 
ther. The  sanhedrim,  or  the  great  coun- 
cil of  the  nation  This  was  clearly  for 
the  purpose  of  trying  the  apostles  for  dis- 
regarding  their  commandments.  IT  And 
all  the  senate.  Greek,  Eldership.  Proba- 
bly these  were  not  a  part  of  the  sanhe- 
drim, but  were  men  of  age  and  experi- 
ence, who  in  ch.  iv.  8,  xxv.  15,  are  called 
elders  of  the  Jews,  and  who  were  present 
for  the  sake  of  counsel  and  advice  in  a 
case  of  emergency. 

23.  Found  we  shut.  It  had  not  been 
broken  open ;  and  there  was  therefore 
clear  proof  that  they  had  been  delivered 
by  the  interposition  of  God.  Nor  could 
they  have  been  released  by  the  guard, 
for  they  were  keeping  watch,  as  if  un- 
conscious that  any  thing  had  happened, 
and  the  officers  had  the  only  means  of 
entering  the  prison. 

21.  The    captain  of  the  temple.     Sue 


\.  I).  33. 


CHAPTER  V. 


09 


25  Then  carne  one  and  told  them, 
Baying,  Behold,  the  men  whom  ye 
put  in  prison  are  standing  in  the 
temple,  and  teaching  the  people. 

26  Then  went  the  captain  with 
the  officers,  and  brought  them  with- 
out violence  :  for  °  they  feared  the 
people,  lest  they  should  have  been 
atoned. 

27  And  when  they  had  brought 
hem,  they  set  them  before  the  coun- 

aMatt.21.26.  tc.-4.is. 


Notes,  ch.  iv.  1.  IT  Doubted  of  them. 
They  were  in  perplexity  about  these 
things.  The  word  rendered  doubted  de- 
notes that  state  of  anxiety  which  arises 
when  a  man  has  lost  his  way,  or  when  he 
.oes  not  know  what  to  do  to  escape  from 
a  difficulty.  See  Luke  ix.  7.  IT  Where- 
unto  this  would  grow.  What  this  would 
be ;  or  what  would  be  the  result  or  end 
of  these  events.  For  (1.)  Their  authority 
was  disregarded;  (2.)  God  had  opposed 
them  by  a  miracle  ;  (3.)  The  doctrines  of 
the  apostles  were  gaining  ground;  (4.) 
Their  efforts  to  oppose  them  had  been  in 
vain.  They  need  not  have  doubted  ;  but 
sinners  are  not  disposed  to  be  convinced 
of  the  truth  of  religion. 

26.  Without  violence.  Not  by  force; 
not  by  binding  them.  Com  p.  Matt,  xxvii. 
%  The  command  of  the  sanhedrim  was 
sufficient  to  secure  their  presence,  as  they 
did  not  intend  to  refuse  to  answer  for 
any  alleged  violation  of  the  laws.  Be- 
sides, their  going  before  the  council  would 
give  them  another  noble  opportunity  to 
bear  witness  to  the  truth  of  the  gospel. 
Christians,  when  charged  with  a  viola- 
tion of  the  laws  of  the  land,  should  not 
refuse  to  answer.  Acts  xxv.  11,  "If  1  be 
an  oflendcr,  or  have  committed  any  thing 
worthy  of  death,  I  refuse  not  to  die."  It 
is  a  part  of  our  religion  to  yield  obedience 
to  all  the  just  laws  of  the  land,  and  to 
evince  respect  for  all  that  are  in  autho- 
rity. Rom.  xiii.  1—7.  IT  For  they  feared 
the  people.  The  people  were  favourable 
to  the  apostles.  If  violence  had  been  at- 
empted,  or  they  had  been  taken  in  a 
ruel  and  forcible  manner,  the  consc- 
ience would  have  been  a  tumult,  and 
ioodshed.  .r.  ibis  way,  also,  the  apostles 
■bowed  that  they  were  not  disposed  to 
\'cite  tumult.  Opposition  by  them  would 
Mve  excited  commotion  ;  and  though  they 
..ould  have  been  rescued,  yet  they  re- 
lived to  show  that  they  were  not  obsti- 
.".dte,  contumacious,    or    rebellious,  but 


cil :  and  the  high-priest  asked  them, 

28  Saying,  Did  not  we  b  strailly 
command  you,  that  ye  should  not 
teach  in  this  name]  and,  behold, 
ye  have  filled  Jerusalem  with  your 
doctrine,  and  intend  to  bring  this 
man's  blood  c  upon  us. 

29  Then  Peter  and  the  other  apos- 
tles answered  end  said,  Wed  ought 
to  obey  God  rather  than  men. 

30  The  God  of  our  fathers  raised 

c  Matt.27.25.  c.2.23,36;  3.15;  7.52.  d  e.4.19. 


were  disposed,  as  far  as  it  could  be  done 
with  a  clear  conscience,  to  yield  obedi- 
ence to  the  laws  of  the  land. 

28.  Straitly  command  you.  Did  we  not 
command  you  with  a  threat  ?  ch.  iv.  17 
18.  21.  IT  In  this  name.  In  the  name  of 
Jesus.  IF  Yc  have  filed  Jerusalem.  This 
though  not  so  designed,  was  an  honour, 
able  tribute  to  the  zeal  and  fidelity  of  the 
apostles.  When  Christians  are  arraigned 
or  persecuted,  it  is  well  if  the  only  charge 
which  their  enemies  can  bring  against 
them  is  that  they  have  been  distinguished 
for  zeal  and  success  in  propagating  their 
religion.  See  1  Pet.  iv.  16,  "If  any  man 
suffer  as  a  Christian,  let  him  not  be 
ashamed,  but  let  him  glorify  God  on  this 
behalf."  Also  ver.  13 — 15.  H  Intend  to 
bring  this  7/ian's  blood  upo7i  us.  To  bring 
one's  blood  upon  another  is  a  phrase  de- 
noting to  hold  or  to  prove  him  guilty  of 
murdering  the  innocent.  The  expression 
here  charges  them  with  designing  to 
prove  that  they  had  put  Jesus  to  death 
when  he  was  innocent;  to  convince  the 
people  of  this,  and  thus  to  enrage  them 
against  the  sanhedrim;  and  also  to  prove 
that  they  were  guilty,  and  were  ex}>o&ed 
to  the  divine  vengeance  for  haying  put 
the  Messiah  to  death.  Comp.  ch.  ii.  23  36 
iii.  15;  vii.  52.  That  the  apostles  did  in 
tend  to  charge  them  with  being  guilty  of 
murder,  is  clear;  but  it  is  observable  that 
on  this  occasion  they  had  said  nothing  of 
this;  and  it  is  further  observable  that 
they  did  not  charge  it  on  them  except  m 
their  presence.  See  the  places  just  refer- 
red to.  They  took  no  pains  to  Bpread  thifl 
among  the  people,  except  as  the  peoph 
were  accessary  to  the  crime  of  the  rulers. 
eh.  ii.  23.  36.  Their  ccnsciences  were  not 
at  ease,  and  the  remembrance  of  tho 
death  of  Jesus  would  occur  to  them  ut 
once  at  the  sight  of  the  apostles. 

29.   We  ought  to  obey,&&    See  Note, 
ch.  iv.  19. 

30   Raised  up  Jesus.  This  refers  to  hia 


100 


THE  ACTrf. 


[A.  D.  33. 


up  Jesus,  whom  ye  slew  and  hang- 
ed a  on  a  tree. 

31    Him  hath  God  exalted  b  with 

a  Ga.3  13.  lPet.2.24.         i  Ph.2.9. 


resurrection.  11  Hanged  on  a  tree.  That 
is,  on  the  cross.  Gal.  iii.  13.  1  Pet.  ii.  24. 
Acts  x.  39;  xiii.  29.  This  is  the  amount 
of  Peter's  defence,  lie  begins  with 
the  great  principle  (ver.  29),  which  they 
could  not  gainsay,  that  God  ought  to  be 
obeyed  rather  than  man.  He  tlien  pro- 
ceeds to  stale  that  they  were  convinced 
that  God  had  raised  up  Jesus  from  the 
dead.  And  as  they  had  such  decisive 
evidence  of  that,  and  were  commanded 
by  the  authority  of  the  Lord  Jesus  to  be 
witnesses  of  that,  and  had  constant  evi- 
dence that  God  had  done  it,  they  were 
not  at  liberty  to  be  silent.  They  were 
bound  to  obey  God  rather  than  the  san- 
hedrim, and  to  make  known  every  where 
the  fact  that  the  Lord  Jesus  was  risen. 
The  remark  that  God  had  raised  up  Je- 
sus whom  they  had  slain,  does  not  seem 
to  have  been  made  to  irritate  or  to  re- 
proach them,  but  mainly  to  identify  the 
person  that  had  been  raised.  It  was  also 
a  confirmation  of  the  truth  and  reality  of 
the  miracle.  Of  his  death  they  had  no 
doubt,  lor  they  had  been  at  pains  to  cer- 
tify it.  John  xix.  31 — 34.  It  is  certain, 
however,  that  Peter  did  not  shrink  from 
charging  on  them  their  guiH;  nor  was  he 
at  any  pains  to  soften  or  mitigate  the  se- 
vere charge  that  they  had  murdered  their 
own  Messiah. 

31.  Him  hath  God  exalted.  See  Note, 
ch.  ii.  33.  V  To  be  a  Prince.  *e%*iydv. 
See  Note,  Acts  iii.  15.  In  that  place  he  is 
called  the  Prince  of  life.  Here  it  means 
that  he  is  actually  in  the  exercise  of  the 
office  of  a  prince  or  a  king,  at  the  right 
hand  of  his  Father.  The  title  Prince,  or 
King,  was  one  which  was  well  known 
as  applied  to  the  Messiah.  It  denotes 
that  he  has  dominion  and  power,  espe- 
cially the  power  which  is  needful  to  give 
repentance  and  the  pardon  of  sins.  IT  A 
Saviour.     See   Note,  Matt.  i.  21.     IT  To 

give  repentance.  The  word  repentance 
ere  is  equivalent  to  reformation,  and  a 
change  of  life.  The  expression  here  does 
not  differ  from  what  is  said  in  ch.  iii.  26. 
tf  To  Israel.  This  word  properly  denotes 
the  Jews;  but  his  office  was  not  to  be 
confined  to  the  Jews.  Other  passages 
show  that  it  would  be  also  extended  to 
the  Gentiles.  The  reasons  why  the  Jews 
are  particularly  specified  here  are,  pro- 
bably, (1.)  Because  the  Messiah  was  long 
promised  to  the  Jewish  people,  and  his 


his  right  hand  to  be  a*  Prince  and  a 
d  Saviour,  for  to  give  repentance  to 
Israel,  and  forgiveness  of  sins 

cls.9.6.  rf  Matt.  1.21. 


first  work  was  there ;  and  (2.)  Because 
Peter  was  addressing  Jews,  and  was  par- 
ticularly desirous  of  leading  them  to  re- 
pentance. IF  Forgiveness  of  sins.  Pardon 
of  sin ;  the  act  which  can  be  performed 
by  God  only.     Mark  ii.  7. 

If  it  be  asked,  in  what  sense  the  Lord 
Jesus  gives  repentance,  or  how  his  exalta- 
tion is  connected  with  it,  we  may  answer, 
(1.)  His  exaltation  is  evidence  that  his 
work  was  accepted,  and  thus  a  foundation 
is  laid  by  which  repentance  is  available, 
!  and  may  be  connected  with  pardon.  Un- 
less there  was  some  way  of  forgiveness, 
|  sorrow  for  sin  would  be  of  no  value,  even 
if  exercised.  The  relentings  of  a  culprit 
j  condemned  for  murder,  would  be  of  no 
!  avail  unless  the  executive  can  consistently 
|  pardon  him;  nor  would  relentings  in  hell 
be  of  avail,  for  there  is  no  promise  of  for- 
giveness. But  Jesus  Christ  by  his  death 
has  laid  a  foundation  by  which  repentance 
may  be  accepted.  (2.)  He  is  intrusted  with 
all  power  in  heaven  and  earth  with  refer- 
ence  to  this,  to  apply  his  work  to  men ; 
I  or  in  other  words,  to  bring  them  to  repent- 
ance. See  John  xvii.  2.  Matt,  xxviii.  18. 
!  (3.)  His  exaltation  is  immediately  con- 
|  nected  with  the  bestowment  of  the  Holy 
Spirit,  by  whose  influence  men  are 
brought  to  repentance.  John  xvi.  7 — 11. 
The  Spirit  is  represented  as  being  sent 
by  him  as  well  as  by  the  Father.  John  xv. 
26 ;  xvi.  7.  (4.)  Jesus  has  power  in  this 
state  of  exaltation  over  all  things  that  can 
affect  the  mind.  He  sends  his  ministers; 
he  directs  the  events  of  sickness  or  disap- 
pointment ;  of  health  or  prosperity  ;  that 
will  influence  the  heart  There  is  no 
doubt  that  he  can  so  recall  the  sins  of  the 
past  life,  and  refresh  the  memory,  as  to 
overwhelm  the  soul  in  the  consciousness 
of  guilt.  Thus  also  he  can  appeal  to  man 
by  his  goodness,  and  by  a  sense  of  his 
mercies;  and  especially  he  can  so  pre- 
sent  a  view  of  his  life  and  death  as  to 
affect  the  heart,  and  show  the  evil  of  the 
past  life  of  the  sinner.  Knowing  the 
heart,  he  knows  all  the  avenues  by  which 
it  can  be  approached  ;  and  in  an  instant 
he  can  overwhelm  the  soul  with  the  re- 
membrance of  crime. 

It  was  proper  that  the  power  of  pardon 
should  be  lodged  with  the  same  being 
that  has  the  power  of  producing  repent- 
ance. Because,  1.  The  one  appropriately 
folic ws  the  other     2.  They  are  parts  of 


A.  D.  33.]  CHAPTER  V 

32  And  we  are  his  witnesses  °  of 
these  things ;  and  so  is  also  the 
Holy  Ghost,  *  whom  God  hath 
given  to  them  that  obey  him. 

33  When  they  heard  that,  they  c 


the  same  great  work,  the  work  which  the 
Saviour  came  to  do,  to  remove  sin  with  alt 
Us  effect*  from  the  human  soul.  This 
power  of  pardon  Jesus  exercised  when 
he  was  on  the  earth  ;  and  this  he  can 
now  dispense  in  the  heavens.  Mark  h. 
lJ— 11. 

And  from  this  we  may  learn,  (1.)  That 
Jesus  Christ  is  divine,  It  is  a  dictate  of 
natural  religion  that  none  can  forgive  sins 
against  God,  but  God  himself.  None  can 
pardon  but  the  being  who  has  been  of- 
fended. And  this  is  also  the  dictate  of 
the  Bible.  The  power  of  pardoning  sin 
is  one  that  God  claims  as  his  prerogative  ; 
and  iUs  clear  that  it  can  appertain  to  no 
other.*  See  Isa.  xliii.  25.  Dan.  ix.  fJ.  Ps. 
c\xx.  4.  Yet  Jesus  Christ  exercised  this 
power  when  on  earth  ;  gave  evidence  that 
the  exercise  of  that  power  was  one  that 
was  acceptable  to  God  by  working  a  mi- 
racle, and  removing  the  consequences  of 
sin  with  which  God  had  visited  the  sin- 
ner (Matt.  ix.  6);  and  exercises  it  still  in 
heaven.  He  must,  therefore,  be  divine. 
(2.)  The  sin.ier  is  dependent  on  him  for 
the  exercise  of  repentance,  and  forgive- 
ness. (3.)  The  proud  sinner  must  be 
humbled  at  his  feet.  He  must  be  willing 
to  come  and  receive  eternal  life  at  his 
hands.  No  step  is  more  humiliating  than 
this  for  proud  and  hardened  men ;  and 
there  is  none  which  they  are  more  reluc- 
tant to  do.  We  always  shrink  from  com- 
ing into  the  presence  of  one  whom  we 
have  offended ;  we  are  extremely  reluc- 
tant to  confess  a  fault ;  but  it  must  be 
done,  or  the  soul  must  be  lost  for  ever. 
(4.)  Christ  has  power  to  pardon  the  great- 
est offender.  He  is  exalted  for  this  pur- 
pose ';  and  he  is  fitted  to  his  work.  Even 
his  murderers  he  could  pardon;  and  no 
sinner  need  fear  that  he  who  is  a  Prince 
and  a  Saviour  at  the  right  hand  of  God, 
is  unable  to  pardon  every  sin.  To  him 
we  may  come  with  confidence ;  and 
when  pressed  with  the  consciousness  of 
the  blackest  crimes,  and  when  we  must 
feel  that  we  deserve  eternal  death,  we 
may  confidently  roll  all  on  his  arm. 

32.  And  we  are  witnesses.  For  this  pur- 
pose they  had  been  appointed,  ch.  i.  8. 
21,22;  ii.  32;  Hi.  15.  Lukexxiv.48.  IT  Of 
these  things.  Particularly  of  the  resurrec- 
tion of  the  Lord  Jesus,  and  of  the  events 


101 


were  cut  to  the  heart  and  took  coun- 
sel to  slay  them. 

31  Then  stood  there  up  one  in 
the  council,  a  Pharisee,  named  Ga- 
maliel, d  a  doctor  of  the  law,  had  in 


which  had  followed  it.  Perhaps,  how- 
ever, he  meant  to  include  every  thing 
pertaining  to  the  life,  teachings,  and  death 
of  the  Lord  Jesus.  V  And  so  is  also,  &c 
The  descent  of  the  Holy  Ghost  to  endow 
them  with  remarkable  gifts  (ch.  ii.  1 — 4), 
to  awaken  and  convert  such  a  multitude 
ch.  ii.  41 ;  iv.  4;  v.  14),  was  an  unanswer- 
able attestation  of  the  truth  of  these  doc- 
trines, and  of  the  Christian  religion.  So 
manifest  and  decided  was  the  presence 
of  God  attending  them,  that  they  could 
have  no  doubt  mat  what  they  said  was 
true ;  and  so  open  and  public  was  this 
attestation,  that  it  was  an  evidence  to  all 
the  people  of  the  truth  of  their  doctrine. 

33.  When  (hey  heard  that.  That  which 
the  apostle  Peter  had  said,  to  wit,  that 
they  were  guilty  of  murder;  that  Jesus 
was  raised  up;  and  that  he  still  lived  as 
the  Messiah.  IT  They  ivere  cut  to  the  heart. 
The  word  used  here  properly  denotes  to 
cut  with  a  saw;  and  as  applied  to  the 
mind,  it  means  to  be  agitated  with  rage 
and  indignation,  as  if  wrath  should  seize 
upon  the  mind  as  a  saw  does  upon  wood, 
and  tear  it  violently,  or  agitate  it  severely. 
It  is  commonly  used  in  connexion  with 
the  heart,  and  means  that  the  heart  is  vio- 
lently agitated,  and  rent  with  rage.  See 
ch.  vii.  54.  It  is  not  used  elsewhere  in 
the  New  Testament.  The  reasons  why 
they  were  thus  indignant  were,  doubt- 
less, (1.)  Because  the  apostles  had  dis- 
regarded their  command ;  (2.)  Because 
they  charged  them  with  murder;  (3.)  Be- 
cause they  affirmed  the  doctrine  of  the 
resurrection  of  Jesus,  and  thus  tended  to 
overthrow  the  sect  oi'  the  Sadducees. — 
The  effect  of  the  doctrines  of  the  gospel 
is,  often,  to  make  men  enraged.  7  Took 
counsel.  The  word  rendered  took  conn' 
sel  denotes  commonly  to  vnll;  then,  to  de- 
liberate;  and  sometimes,  to  decree,  or  to 
determine.  It  doubtless  implies  here  that 
their  minds  were  made  up  to  do  it;  but 
probably  the  formal  decree  was  not  pass- 
ed to  put  them  to  death. 

34.  There  stood  up  one.  He  rose,  as  it 
usual  in  deliberative  assemblies  to  speak 
11  In  the  council.  In  the  sanhedrim,  ch 
iv.  15.  IT  A  Pharisee.  The  high-pries* 
and  those  who  had  been  most  active  il 
opposing  the  apostles  were  Sadducees 
The  Pharisees   were   opposed    to   them. 


102 


reputation  among  all  the  people, 
and  commanded  to  put  the  apostles 
forth  a  little  space  : 

35  And  said  unto  them,  Ye  men 
of  Israel,  take  heed  to  yourselves 
what  ye  intend  to  do  as  touching 
these  men. 

i  In  the  3d  year  before  the  account  called  A.  D. 

particularly  on  the  doctrine  in  regard  to 
which  the  apostles  were  so  strenuous, 
the  resurrection  of  the  dead.  See  Note, 
Matt.  iii.  7.  Comp.  Acts  xxiii.  6.  IT  Ga- 
maliel This  name  was  very  common 
among  the  Jews.  Dr.  Lightfoot  says  that 
this  man  was  the  teacher  of  Paul  (Acts 
xxii.  3),  the  son  of  the  Simon  who  took  the 
Saviour  in  his  arms  (Luke  ii.),  and  the 
grandson  of  the  famous  Hillel,  and  was 
known  among  the  Jews  by  the  title  of 
Rabban  Gamaliel  the  elder.  There  were 
other  men  of  this  name,  who  were  also 
eminent  among  the  Jews.  This  man  is 
said  to  have  died  eighteen  years  before 
the  destruction  of  Jerusalem,  and  he  died 
as  he  had  lived,  a  Pharisee.  There  is 
not  the  least  evidence  that  he  was  a 
friend  of  the  Christian  religion ;  but  he 
was  evidently  a  man  of  far  more  liberal 
views  than  the  other  members  of  the 
sanhedrim.  IF  A  doctor  of  (he  lav>.  That 
is,  a  teacher  of  the  Jewish  law ;  one  whose 
province  it  was  to  interpret  the  laws  of 
Moses,  and  probably  to  preserve  and 
transmit  the  traditional  laws  of  the  Jews. 
See  Note,  Matt.  xv.  3.  So  celebrated 
was  he,  that  Saul  of  Tarsus  went  to  Jeru- 
salem to  receive  the  benefit  of  his  in- 
structions. Act.s  xxii.  3.  1T  Had  in  repu- 
tation among  all  the  people.  Honoured  by 
all  the  people.  His  advice  was  likely, 
therefore,  to  be  respected.  H  To  put.  the 
apostles  forth.  This  was  done  doubtless, 
because,  if  the  apostles  had  been  suffered 
to  remain,  it  was  apprehended  that  they 
would  take  fresh  courage,  and  be  con- 
firmed in  their  purposes.  It  was  cus- 
tomary, besides,  when  they  deliberated, 
to  command  those  accused  to  retire,  ch. 
iv.  15.  IT  A  little  space.  A  little  time. 
Luke  xxii.  58. 

36.  For  before  those  dai/s.  The  advice 
of  Gamaliel  was  to  suffer  these  men  to  go 
on.  The  arguments  by  which  he  enforced 
his  advice  were,  (1.)  That  theie  were 
cases  or  precedents  in  point  (ver.  3G,  37) ; 
and  (2.)  That  if  it  should  turn  out  to  be 
of  God,  it  would  be  a  solemn  affair  to  be 
involved  in  the  consequences  of  opposing 
him.  How  long  before  thi.se  days  this 
transaction  occurred,  cannot  now  be  de- 


THE  ACTS.  [A.  D.  33. 

3G  For  before  tLese  days  '  rose 
up  Theudas  boasting  himself  to  be 
somebody  ;  to  whom  a  number  of 
men,  about  four  hundred,  joined 
themselves :  who  was  slain  ;  and 
all,  as  many  as  2  obeyed  him,  were 
scattered,  and  brought  to  nought. 

2  or,  believed. 


termined,  as  it  is  not  certain  to  what  case 
Gamaliel  refers.  IT  Rose  up.  That  is, 
commenced  or  excited  an  insurrection, 
H  Theudas.  This  was  a  name  quite  com- 
mon among  the  Jews.  Of  this  man  no- 
thing more  is  known  than  is  here  re- 
corded. Josephus  (Antiq.  b.  xx.  ch.  v.) 
mentions  one  Theudas,  in  the  time  of  Fa- 
dus  the  procurator  of  Judea,  in  the  reign 
of  the  emperor  Claudius  (A.  D.  45  or  4(3), 
who  persuaded  a  great  part  of  the  people 
to  take  their  effects  with  him  and  follow 
him  to  the  river  Jordan.  He  told  them 
he  was  a  prophet,  and  that  he  would  di- 
vide the  river,  and  lead  them  over.  Fa- 
dus,  however,  came  suddenly  upon  them, 
and  slew  many  of  them.  Theudas  was 
taken  alive  and  conveyed  to  Jerusalem, 
and  there  beheaded.  But  this  occurred 
at  least  ten  or  fifteen  years  after  this  dis- 
course of  Gamaliel.  Many  efforts  have 
been  made  to  reconcile  Luke  and  Jose- 
phus, on  the  supposition  that  they  refer  to 
the  same  man.  Lightfoot  supposed  that 
Josephus  had  made  an  error  in  chronology 
But  there  is  no  reason  to  suppose  that 
there  is  reference  to  the  same  event ;  and 
the  fact  that  Josephus  has  not  recorded 
the  insurrection  referred  lo  by  Gamaliel, 
does  not  militate  at  all  against  the  ac- 
count in  the  Acts.  For,  (1.)  Luke,  for  any 
thing  that  appears  to  the  contrary,  is  quito 
as  credible  an  historian  as  Josephus.  (2.) 
The  name  Theudas  was  a  common  name 
among  the  Jews;  and  there  is  no  impro- 
bability that  there  were  two  leaders  of' an 
insurrection  of  this  name.  If  it  is  impro- 
bable, the  improbability  would  affect  Jo- 
sephus's  credit  as  much  as  that  of  Luke. 
(3.)  It  is  altogether  improbable  that  Ga- 
maliel should  refer  to  a  case  which  was 
not  well  authenticated ;  and  that  Luke 
should  record  a  speech  of  this  kind  unless 
it  was  delivered,  when  it  would  be  so 
easy  to»  detect  the  error.  (4.)  Josephus 
has  recorded  many  instances  of  insurrec- 
tion and  revolt.  He  has  represented  the 
country  as  in  an  unsettled  state,  and  by 
no  means  professes  to  give  an  account  of 
all  that  occurred.  Thus  he  says  (Antiq. 
xvii.  x.  §  4)  that  there  were  "  at  this  timo 
ten  thousand  other  disorders  in  Judea;' 


A.  D.  33.] 


CHAPTER  V. 


03 


."7  After  this  man,  rose  up  Judas 
of  Galilee,  in  the  days  of  the  tax- 
inn-,  and  drew  away  much  people 
after  him:  he  a  also  perished;  and 

oLu.13.1,2. 


and  (J  8)  that  "Judea  was  full  of  rob- 
beries." When  this  Theudas  lived,  can- 
not be  ascertained;  but  as  Gamaliel  men- 
tions him  before  Judas  of  Galilee,  it  is 
probable  that  he  lived  not  iiir  from  the 
tune  that  our  Saviour  was  born;  at  a 
time  when  many  false  prophets  appeared, 
claiming  to  be  "the  Messiah.  IT  Boasting 
himself  to  be  somebody.  Claiming  to  be 
an  eminent  prophet  probably,  or  the  Mes- 
siah. H  Obeyed  him.  The  word  used 
here  is  the  one  commonly  used  to  denote 
belief.  As  many  as  believed  on  him,  or 
gave  credit  to  his  pretensions. 

37.  Judas  of  Galilee.  Josephus  has 
given  an  account  oi"  this  man  (Antiq.  b. 
xvii.  ch.  x.  §  5),  and  calls  him  a  Galilean. 
He  afterwards  cails  him  a  Gaulonite,  and 
Bays  he  was  of  Jim  city  of  Gamala  (Antiq. 
xviii.  i.  1).  In  this  place,  he  says  that 
the  revolt  took  place  under  Cyrenius,  a 
Roman  senator,  who  came  into  "  Syria  to 
be  judge  of  that  nation,  and  to  take  ac- 
count of  their'substance."  "Moreover," 
says  he,  "Cyrenius  came  himself  into  Ju- 
dea, which  v\as  now  added  to  the  pro- 
vince of  Syria,  to  take  an  account  of  their 
substance," and  to  dispose  of  Archelaus's 
money."  "  Yet  Judas,  taking  with  him 
Saddouk,  a  Pharisee,  became  zealous  to 
draw  them  to  a  revolt,  who  both  said  that 
this  taxation  was  no  better  than  an  intro- 
duction to  slavery,  and  exhorted  the  nation 
to  assert  their  liberty,"  &c.  This  revolt, 
he  says,  was  the  commencement  of  ihe 
series  of  revolts  and  calamities  that  ter- 
minated in  the  destruction  of  the  city, 
temple,  and  nation,  ff  In  flic  days  of  the 
taxing.  Or  rather,  the  enrolling,  or  the 
census.  Josephus  says  it  was  designed  to 
take  an  account  of  their  substance.  Comp. 
Luke  ii.  1,  2. 

38.  Refrain  from  these  men.  Cease  to 
oppose  them,  or  to  threaten  them.  The 
r eon  m  why  he  advised  this  he  immedi- 
ately adds,  that  if  it  were  of  men,  it  would 
come  to  nought;  if  of  God,  they  could  not 
overthrow  it.  IT  77ns  counsel.  This  plan, 
or  purpose.  If  the  apostles  had  originated 
tt  for  the  purposes  of  imposture.  IT  //  mill 
come  to  nought  Gamaliel  inferred  that 
from  the  two  instances  which  he  speci- 
fied. They  had  been  suppressed  without 
the  interference  of  the  sanhedrim;  and 
he  inferred  that  this  would  also  die  away 
if  it  was  a  human  device      I1  will  be  re- 


all,  even  as  many  as  obeyed  him, 
were  dispersed. 

38  And  now  I  say  unto  you,  Re- 
frain from  these  men,  and  let  them 


membered  that  this  is  the  mere  advice  oi' 
Gamaliel,  who  was  not  inspired  ;  and  that 
this  opinion  should  not  be  adduced  to 
guide  us,  except  as  it  was  an  instance  of 
great  shrewdness  and  prudence.  It  is 
doubtless  right  to  oppose  error  in  the  pro- 
per way  and  with  the  proper  temper,  not 
with  arms,  or  vituperation,  or  with  the 
civil  power,  but  with  argument  and  kind 
entreaty.  But  the  sentiment  of  Gamaliel, 
is  full  of  wisdom  in  regard  to  error.  For, 
(1.)  The  very  way  to  exalt  error  into  no- 
tice, and  to  confirm  men  in  it,  is  to  oppose 
it  in  a  harsh,  authoritative,  and  unkind 
manner.  (2.)  Error,  if  left  alone,  wiil 
often  die  away  itself.  The  interest  of 
men  in  it  will  often  cease  as  soon  as  it 
ceases  to  be  opposed  ;  and  having  nothing 
to  fan  the  flame,  it  will  expire.  It  is  noS 
so  with  truth.  (3.)  In  this  respect  the  re- 
mark may  be  applied  to  the  Christian  re- 
ligion. It  has  stood  too  long,  and  in  too 
many  circumstances  of  prosperity  and  ad- 
versity, to  be  of  men.  It  has  been  sub- 
jected to  all  trials  from  its  pretended 
friends  and  real  foes;  and  it  still  lives  as 
vigorous  and  flourishing  as  ever.  Other 
kingdoms  have  changed;  empires  have 
risen  and  fallen  since  Gamaliel  spoko 
this;  systems  of  opinion  and  belief  have 
had  their  day,  and  expired;  but  the  pre- 
servation of  the  Christian  religion,  un- 
changed through  so  many  revolutions, 
and  in  so  many  fiery  trials,  shows  that  it 
is  not  of  men,  but  of  God.  The  argument 
for  the  divine  origin  of  the  Christian  re- 
ligion from  its  perpetuity,  is  one  th 
be  applied  ta  no  other  system  that  has 
been,  or  that  now  exists.  For  Christianity 
has  been  opposed  in  every  form.  It  con- 
fers no  temporal  conquests,  and  appeals 
to  no  base  and  strong  native  passion*. 
Mahometamsm  is  supported  by  the  sword 
and  the  state;  paganism  relies  on  the 
arm  of  the  civil  power  and  the  terrors 
of  superstition,  and  is  sustained  by  all  the 
corrupt  passions  of  men;  atheism  and  in- 
fidelity have  been  short-lived,  varying 
in  their  forms,  dying  to-day,  and  to-mor- 
row starting  up  in  a  new  firm;  never  or- 
ganized, consolidated,  or  pure;  and  never 
tending  to  promote  the  peace  or 
ness  of  men.  Christianity,  without  arms 
or  human  power,  has  lived,  holding  \.:i 
steady  and  triumphant  movements  among 
men,  regardless  alike  of  the  opposition  o*' 


104 


THE  ACTS. 


[A.  D.  33. 


alone  :  °  for  if  this  counsel  or  this 
work  be  of  men,  it  will  come  to 
nought: 

a  Pr.2l.30.  Is.8.10.  Matt.15.13. 


its  foes,  and  of  the  treachery  of  its  pre- 
tended friends.  If  the  opinion  of  Gama- 
liel was  just,  it  is  from  God;  and  the 
Jews  particularly  should  regard  as  impor- 
tant, an  argument  derived  from  the  opi- 
nion of  one  of  the  wisest  of  their  ancient 
Rabbins. 

39.  But  if  it  be  of  God.  If  God  is  the 
author  of  this  religion.  From  this  it  seems 
that  Gamaliel  supposed  that  it  was  at 
least  possible  that  this  religion  was  di- 
vine. He  evinced  a  far  more  candid 
mind  than  did  the  rest  of  the  Jews ;  but 
still,  it  (iocs  not  appear  that  he  was  en- 
tirely convinced.  The  arguments  which 
could  not  but  stagger  the  Jewish  sanhe- 
drim were  those  drawn  from  the  resur- 
rection of  Jesus,  the  miracle  on  the  day 
of  Pentecost,  the  healing  of  the  lame  man 
in  the  temple,  and  the  release  of  the  apos- 
tles from  liie  prison.  1T  Ye  cannot  over- 
throw it.  Because,  (1.)  God  has  almighty 
power,  and  can  execute  his  purposes; 
(2.)  Because  he  is  uncharging,  and  will 
not  be  diverted  from  his  plans.  Job  xxiii. 
13,  14.  -The  plan  which  God  forms  must 
he  accomplished.  All  the  devices  of  man 
are  feebleness  when  opposed  to  him,  and 
he  can  dash  them  in  pieces  in  an  instant. 
The  prediction  of  Gamaliel  has  been  ful- 
filled. Men  have  opposed  Christianity  in 
every  way,  but  in  vain.  They  have  re- 
viled it;  have  persecuted  it;  have  resort- 
ed to  argument  and  to  ridicule,  to  fire, 
and  fagot,  and  sword  ;  they  have  called 
hi  the  aid  of  science;  but  all  has  been  in 
vain.  The  more  it  has  been  crushed,  the 
more  it  has  risen,  and  still  exists  with  as 
much  life  and  power  as  ever.  The  pre- 
servation of  this  religion  amidst  so  much 
and  so  varied  opposition,  proves  that  it  is 
of  God.  No  severer  trial  can  await  it 
than  it  has  already  experienced;  and  as 
it  has  survive. 1  so  many  storms  and  trials, 
we  have  every  evidence  that  according 
to  (he  predictions,  it  is  destined  to  live, 
and  to  fill  the  world.  See  Note,  Matt 
xvi.  18.  Isa.  liv.  17;  lv.  11.  Dan.  iv.  35. 
*il  Lest.  That  is,  if  you  continue  to  op- 
pose  i',  you  may  be  found  to  have  been 
ig  God.  IF  Haply.  Perhaps.  In 
the  Greek  this  is  lest  at  any  lime,  that  is, 
at  some  future  time,  when  too  late  to  re- 
tract your  doings,  &c.  IF  Ye  be  found. 
It  .'hall  appear  that  you  have  been  op- 
posing God.  IT  Even  to  fight  against  God. 
Greek,  fc.£«/u«^s».    The  word  occurs  no- 


39  But  if  b  it  be  of  God,  ye  can- 
not overthrow  it:  lest  haply  )e  be 
found  even  to  fight  c  against  God. 

b  Job  34.29.  lCor.1.25.  c  c.9.5;  23.9. 

where  else  in  the  New  Testament.  Tc 
fight  against  God  is  to  oppose  him,  or  to 
maintain  an  attitude  of  hostility  against 
him.  It  is  an  attitude  that  is  most  fearful 
in  its  character,  and  will  most  certainly 
be  attended  with  an  overthrow.  No  con- 
dition  can  be  more  awful  than  such  an 
opposition  to  the  Almighty  ;  no  overthrow 
more  terrible  than  that  which  must  follow 
such  opposition.  Comp.  Acts  ix.  5  ;  xxiii.  9. 
Opposition  to  the  gospel  in  the  Scriptures 
is  uniformly  regarded  as  opposition  to 
God.  Matt.  xii.  30.  Luke  xi.  23.  Men 
may  be  said  to  fight  against  God  in  the 
ibllowing  ways,  or  on  the  following  sub- 
jects. (1.)  When  they  oppose  his  gospel,  its 
preaching,  its  plans,  its  influence  among 
men ;  when  they  endeavour  to  pre\  ent  its 
spread,  or  to  withdraw  their  families  and 
friends  from  its  influence.  (2.)  When 
they  oppose  the  doctrines  of  the  Bible. 
When  they  become  angry  that  the  real 
truths  of  religion  are  preached  ;  and  suf- 
fer themselves  to  be  irritated  and  excited, 
by  an  unwillingness  that  those  doctrines 
should  be  true,  and  should  be  presented 
to  men.  Yet  this  is  no  uncommon  thing. 
Men  by  nature  do  not  love  those  doc- 
trines, and  they  are  often  indignant  that 
they  are  preached.  Some  of  the  most 
angry  feelings  which  men  ever  have, 
arise  from  this  source ;  and  man  can 
never  find  peace  until  he  is  willing  that 
God's  truth  should  exert  its  influence  on 
his  own  soul,  and  rejoice  that  it  is  believ- 
ed and  loved  by  others.  (3.)  Men  oppose 
tjie  law  of  God.  It  seems  to  them  too 
stern  and  harsh.  It  condemns  them ;  and 
they  are  unwilling  that  it  should  be  ap- 
plied to  them.  There  is  nothing  which  a 
sinner  likes  less  than  he  does  the  pure 
and  holy  law  of  God.  (4.)  Sinners  fight 
against  the  providence  of  God.  When  he 
afflicts  them,  they  rebel.  When  he  takes 
away  their  health,  or  property,  or  friends, 
they  murmur.  They  esteem  him  harsh 
and  cruel ;  and  instead  of  finding  peace 
by  submission,  they  greatly  aggravate 
their  sufferings,  and  infuse  a  mixture  oi 
wormwood  and  gall  into  the  cup,  by  mur- 
muring and  repining.  There  is  no  peace 
in  affliction  but  in  the  feeling  that  God  is 
right.  And  until  this  belief  is  cherished, 
the  wicked  will  be  like  the  troubled  sea 
which  cannot  rest,  whose  waters  cast  up 
mire  and  dirt.  Isa.  lvii.  20.  Such  opposi 
tion  to  God  is  as  wicked  as  it  is  foolish 


4.  D.  33.] 


CHAPTER  V. 


105 


40  And  to  him  they  agreed  :  and 
when  they  had  called  the  apostles, 
and  beaten  athan,  they  commanded 


Matt.  10. 17. 


The  Lord  gave,  and  has  a  right  to  remove 
our  comforts;  and  we  should  be  still,  and 
know  that  he  is  God.  (5.)  Sinners  fight 
against  God  when  they  resist  the  influ- 
ences of  his  Spirit ;  when  they  oppose 
6erious  thoughts;  when  they  seek  evil,  or 
gay  companions  and  pleasures  rather  than 
Bubmit  to  God  ;  and  when  they  resist  all 
the  entreaties  of  their  friends  to  become 
Christians.  All  these  may  be  the  appeals 
which  God  is  making  to  men  to  be  pre- 
pared to  meet  him.  And  yet  it  is  com- 
mon for  sinners  thus  to  stifle  conviction, 
and  refuse  even  to  think  of  their  eternal 
welfare.  Nothing  can  be  an  act  of  more 
direct  and  deliberate  wickedness  and  folly 
than  this.  Without  the  aid  of  the  Holy 
Spirit  none  can  be  saved ;  and  to  resist 
his  influences  is  to  put  away  the  only 
prospect  of  eternal  life.  To  do  it,  is  to  do 
it  over  the  grave ;  not  knowing  that  an- 
other hour  or  day  may  be  granted ;  and 
not  knowing  that  if  life  is  prolonged,  the 
Spirit  will  ever  strive  again  with  the 
heart. 

In  view  of  this  verse  we  may  remark, 
1.  That  the  path  of  wisdom  is  to  submit 
at  once  to  all  the  requirements  of  God. 
Without  this,  we  must  expect  conflicts 
with  him,  and  perils  and  ruin.  No  man 
can  be  opposed  to  God,  without  endan- 
gering himself  every  minute.  2.  Submis- 
sion to  God  should  be  entire.  It  should 
extend  to  every  doctrine,  and  demand ; 
every  law,  and  every  act  of  the  Almighty. 
In  all  his  requirements,  and  in  all  afflic- 
tions, we  should  submit  to  him,  and  thus 
only  shall  we  find  peace.  3.  Infidels 
and  scoffers  will  gain  nothing  by  opposing 
God.  They  have  thus  far  been  thwarted, 
and  unsuccessful;  and  they  will  be  still. 
None  of  their  plans  have  succeeded ; 
and  the  hope  of  destroying  the  Christian 
religion,  after  the  efforts  of  almost  two 
thousand  years,  must  be  vain,  and  will 
recoil  with  tremendous  vengeance  on 
those  who  make  them. 

40.  And  to  him  (hey  agreed.  Greek, 
They  were  persuaded  by  him;  or  they 
trus(ed  to  him.  They  agreed  only  so  far 
as  their  design  of  putting  them  to  death 
was  concerned.  They  abandoned  (hat 
design.  But  they  did  not  comply  with 
his  advice  to  let  them  entirely  alone. 
U  And  beaten  them.  The  usual  amount 
of  lashes  which  were  inflicted  on  offend- 
ers was  thirty-nine.    2  Co;-,  xi.  24,    Deat- 


b  that  they  should  not  speak  in  the 
name  of  Jesus,  and  let  them  go. 
41  And  they  departed  from  the 


ing,  or  whipping,  was  a  common  mode  of 
punishing  minor  offences  among  the  Jews. 
It  was  expressly  foretold  by  the  Saviour 
that  the  apostles  would  be  subjected  to 
this.  Matt.  x.  17.  The  reason  why  they 
did  not  adopt  the  advice  of  Gamaliel 
altogether,  doubtless  was,  that  if  they 
did,  they  feared  that  their  authority 
would  be  despised  by  the  people.  They 
had  commanded  them  not  to  preach,  they 
had  threatened  them  (ch.  iv.  18;  v.  28); 
they  had  imprisoned  them  (ch.  v.  18); 
and  now  if  they  suffered  them  to  go  with- 
out even  the  appearance  of  punishment, 
their  authority,  they  feared,  would  be  de- 
spised by  the  nation ;  and  it  would  be 
supposed  that  the  apostles  had  triumphed 
over  the  sanhedrim.  It  is  probable  also 
that  they  were  so  indignant,  that  they 
could  not  suffer  them  to  go  without  the 
gratification  of  subjecting  them  to  the 
public  odium  of  a  whipping.  Men,  if 
they  cannot  accomplish  their  full  pur- 
poses of  malignity  against  the  gospel,  will 
take  up  with  even  some  petty  annoyance 
and  malignity,  rather  than  let  it  alone. 

41.  Rejoicing.  Nothing  to  most  men 
would  seem  more  disgraceful  than  a  pub- 
lic whipping.  It  is  a  punishment  inflicted 
usually  not  so  much  because  it  gives 
pain,  as  because  it  is  esteemed  to  be  at- 
tended with  disgrace.  The  Jewish  rulers 
doubtless  desired  that  the  apostles  might 
be  so  affected  with  the  sense  of  this  dis- 
grace as  to  be  unwilling  to  appear  again 
in  public,  or  to  preach  the  gospel  any 
more.  Yet  in  this  they  were  disappointed. 
The  effect  was  just  the  reverse.  If  it  be 
asked  why  they  rejoiced  in  this  manner, 
we  may  reply,  (1.)  Because  they  were 
permitted  thus  to  imitate  the  example  of 
the  Lord  Jesus.  He  had  been  scourged 
and  reviled,  and  they  were  glad  that  they 
were  permitted  to  be  treated  as  he  was. 
Comp.  Phil.  iii.  10.  Col.  i.  24.  1  Pet.  iv.  13 
"  Rejoice  inasmuch  as  ye  are  partakers 
of  Christ's  sufferings."  (2.)  Because,  by 
this,  they  had  evidence  that  they  were 
the  friends  and  followers  of  Christ.  It 
was  clear  they  were  engaged  in  the  same 
cause  that  he  was;  enduring  the  same 
sufferings;  and  striving  to  advance  the 
same  interests.  As  they  loved  the  cause, 
therefore  they  would  rejoice  in  enduring 
even  the  shame  and  sufferings  which  the 
cause,  of  necessity,  involved.  The  king- 
dom of  the  Redeemer  was  an  object  to 


too 


THE  ACTS. 


[A.  D.  3 X 


presence  of  the  council,  rejoicing  a 
that  they  were  counted  worthy  to 
suffer  shame  for  his  name. 

42  And  daily  b  in  the  temple,  and 
in  every  house,  they  ceased  not  to 
teach  and  preach  Jesus  Christ. 

a>Iatt.5.12.2Cor.l2.10.  Ph.1.20.  Ja.1.2    'Pet.4.13-16. 

transcendantly  important,  that /or  it,  they 
were  willing  to  endure  all  the  afflictions 
and  disgrace  which  it  might  involve. 
(3.)  They  had  been  told  to  expect  this ; 
it  was  a  part  of  their  enterprise.  They 
had  been  warned  of  these  things,  and 
they  now  rejoiced  that  they  had  this  evi- 
dence that  they  were  engaged  in  the 
cause  of  truth.Matt.v.ll  12;  x.17  22.2  Cor. 
xii.  10.  Phil.  i.  29.  James  i.  2.  (4.)  Re- 
ligion appears  to  a  Christian  so  excellent 
and  lovely,  that  he  is  willing,  for  its  sake, 
to  endure  trial,  and  persecution  and  death. 
With  all  this,  it  is  infinite  gain  ;  and  we 
should  be  willing  to  endure  these  trials,  if, 
by  them,  we  may  gain  a  crown  of  glory. 
Comp.  Mark  x.  30.  (5.)  Christians  are 
the  professed  friends  of  Christ.  We  show 
attachment  for  friends,  by  being  willing 
to  suiier  for  them ;  to  bear  contempt  and 
reproach  on  their  account;  and  to  share 
their  persecutions,  sorrows,  and  calami- 
ties. (6.)  The  apostles  were  engaged  in 
a  cause  of  innocence,  truth,  and  benevo- 
lence. They  had  done  nothing  of  which 
to  be  ashamed  ;  and  they  rejoiced,  there- 
fore, in  a  conscience  void  of  offence;  and 
in  the  consciousness  of  integrity  and  be- 
nevolence. When  other  men  disgrace 
themselves  by  harsh,  or  vile,  or  opprobri- 
ous language,  or  conduct  towards  us,  we 
should  not  feel  that  the  disgrace  belongs 
to  us.  It  is  theirs;  and  we  should  not  be 
ashamed  or  distressed,  though  their  rage 
should  fall  on  us.  See  1  Pet.  iv.  14 — 16. 
IT  Counted  worthy.  Esteemed  to  be  de- 
serving. That  is  esteemed^  for  it  bu  the 
sanhedrim.  It  does  not  mean  that 'God 
esteemed  them  worthy,  but  that  the  Jew- 
ish council  judged  them  fit  to  suffer  shame 
in  this  cause.  They  evinced  so  much 
zeal,  and  determination  of  purpose,  that 
they  were  judged  fit  objects  to  be  treated 
as  the  Lord  Jesus  had  himself  been.  1T  To 
suffer  shame.  To  be  dishonoured  or  dis- 
graced in  the  estimation  of  the  Jewish 
rulers.  The  particular  disgrace  to  which 
reference  is  made  here  was  whipping. 
To  various  olher  kinds  of  shame  they 
wore  also  exposed.  They  were  perse- 
cuted, reviled,  and  finally  put  to  death. — 
Here  we  may  remark,  that  a  profession 
of  the  Christian  religion  has  been  in  all 
ages  esteemed  by  many  to  be  a  disgrace. 


CHAPTER  VI. 
A  ND  in  those  days,  when  the 
-£*■  number  of  the  disciples  was 
multiplied,  there  arose  a  murmur- 
ing- of  the  Grecians  c  against  the 
Hebrews,    because    their   widows 

i2Tim.4.2.  cc.9.29;  11.20. 


The  reasons  are,  (1.)  That  Jesus  is  himself 
despised ;  (2.)  That  his  precepts  are  op- 
posed to  the  gayety  and  follies  of  tho 
world  ;  (3.)  That  it  attacks  that  on  which 
the  men  of  the  world  pride  themselves, 
rank,  wealth,  fashion;  (4.)  That  it  re- 
quires a  spirit  which  the  vm>rld  esteems 
mean  and  grovelling — meekness,  humi- 
lity, self-denial,  patience,  forgiveness  of 
injuries;  and  (5.)  That  it  requires  du- 
ties— prayer,  praise,  seriousness,  benevo- 
lence— which  the  men  of  the  world  de- 
spise. All  these  things  the  world  esteem 
degrading  and  mean;  and  hence  they 
endeavour  to  subject  those  who  practise 
them  to  disgrace. — The  kinds  of  disgrace 
to  which  Christians  have  been  subjected 
are  too  numerous  to  be  mentioned  here. 
In  former  times  they  were  subjected  to 
the  loss  of  property,  of  reputation,  and 
to  all  the  shame  of  public  punishment, 
and  to  the  terrors  of  the  dungeon,  tho 
stake,  or  the  rack.  One  main  design 
of  persecution  was,  to  select  a  kind  of 
punishment  so  disgraceful  as  to  deter 
others  from  professing  religion.  Disgrace 
even  yet  may  attend  it.  It  may  subject 
one  to  the  ridicule  of  friends — of  even  a 
father,  mother,  or  brother.  Christians 
hear  their  opinions  abused  ;  their  names 
vilified ;  their  Bible  travestied  ;  the  name 
of  their  God  profaned,  and  of  their  Re- 
deemer blasphemed.  Their  feelings  are 
often  wantonly  and  rudely  torn  by  the 
cutting  sarcasm,  or  the  bitter  sneer. 
Books  and  songs  revile  them;  their  pe- 
culiarities are  made  the  occasion  of  inde- 
cent merriment  on  the  stage  and  in 
novels ;  and  in  this  way  they  are  still 
subjected  to  shame  for  the  name  of  Jesus. 
Every  one  who  becomes  a  Christian 
should  remember  that  this  is  a  part  of  his 
inheritance,  and  should  not  esteem  it  dis- 
honourable to  be  treated  as  his  master 
was  before  him.  John  xv.  18 — 20.  Matt. 
x.  25.  IT  For  his  name.  For  attachment 
to  him. 

42.  And  daily,  &c.  Comp.  2  Tim.  iv.  3, 
Notes,  Acts  ii.  46. 

CHAPTER  VI. 

1.  In  those  days,  &c.  The  first  part  of 
this  chapter  contains  an  account  of  the 
appointment  of  deacons.  It  may  be  asked, 
perhaps,  why  the  apostles  did  not  appoint 


A.  D.  33.] 


CHAPTER  VI. 


107 


were  neglected  in '"•the  daily  minis- 
tration. 

a  r.4.35. 


those  officers  at  the  first  organization  of 

the  church?  To  this  question  we  may 
reply,  that  it  was  better  to  defer  the  ap- 
pointment until  an  occasion  should  occur 
when  it  should  appear  to  be  manifestly 
necessary  and  proper.  When  the  church 
was  small,  its  alms  could  be  distributed 
by  the  apostles  themselves  without  diffi- 
culty. But  when  it  was  greatly  increased  ; 
when  its  Charities  would  be  multiplied; 
and  when  the  distribution  might  give  rise 
to  contentions,  it  was  necessary  that  this 
matter  should  be  intrusted  to  the  hands 
of  laymen,  and  that  the  7tiinislry  should 
be  freed  from  all  embarrassment,  and  all 
suspicions  of  dishonesty  and  unfairness 
in  regard  to  pecuniary  matters.  It  has 
never  been  found  to  be  wise  that  the 
temporal  affairs  of  the  church  should  be 
intrusted  in  any  considerable  degree  to 
the  clergy;  and  they  should  be  freed 
from  such  sources  of  difficulty  and  em- 
barrassment. TT  Was  multiplied.  By  the 
accession  of  the  three  thousand  on  the 
day  of  Pentecost,  and  of  those  who  were 
subsequently  added,  eh.  iv.  4 ;  v.  14.  IT  A 
murmuring.  A  complaint — as,  if  there 
had  been  partiality  in  the  distribution. 
IT  Of  the  Grecians.  There  has  been 
much  diversity  of  opinion  in  regard  to 
these  persons,  whether  thev  were  Jews 
that  had  lived  among  the  Gentiles,  and 
who  spoke  the  Greek  language,  or  whe- 
ther they  were  proselytes  from  the  Gen- 
tiles. The  former  is  probably  the  correct 
opinion.  The  word  here  used  is  not  that 
which  is  usually  employed  to  designate 
the  inhabitants  of  Greece,  but  it  properly 
denotes  those  who  imitate  the  customs  and 
liabits  of  the  Greeks,  who  use  the  Greek 
language,  &c.  In  the  time  when  the 
gospel  was  first  preached,  there  were  two 
classes  of  Jews — those  who  remained  in 
Palestine,  who  used  the  Hebrew  lan- 
guage, &c.  and  who  were  appropriately 
called  Hebrews;  and  those  who  were 
scattered  among  the  Gentiles,  who  spoke 
the  Greek  language,  and  who  used  in 
their  synagogues  the  Greek  translation  of 
the  Old  Testament  called  the  Septuagint. 
These  were  called  Hcllqpists,  or  as  it  is 
in  our  translation  Grecians.  Note,  John 
vii.  35.  These  were  doubtless  the  per- 
sons mentioned  here — not  those  who  were 
proselyted  from  Gentiles,  but  those  who 
were  not  natives  of  Judea,  who  had  come 
Up  to  Jer-usalem  to  attend  the  great  fes- 
tivals of  the  Jews.  See  ch.  ii.  5.  9 — 11. 
Dissensions  would  bo  very  like'v  to  arise 


2  Then   the   twelve    called    the 
multitude    of    the    disciples    unto 


between  these  two  classes  of  persons. 
The  Jews  of  Palestine  would  pride  them- 
selves much  on  the  fact  that  they  dwelt 
in  the  land  of  the  patriarchs,  and  the  land 
of  promise;  that  they  used  the  language 
which  their  fathers  spoke,  and  in  which 
the  oracles  of  God  were  given  ;  and  that 
they  were  constantly  near  the  temple, 
and  regularly  engaged  in  its  solemnity  s. 
On  the  other  hand,  the  Jews  from  other 
parts  of  the  world  would  be  suspicions, 
jealous,  and  envious  of  their  brethren, 
and  would  be  likely  to  charge  them  with 
partiality,  or  of  taking  advantage  in  their 
intercourse  with  them.  These  occasions 
of  strife  would  not  be  destroyed  by  their 
conversion  to  Christianity,  and  one  of 
them  is  furnished  on  this  occasion.  IT  Be- 
cause their  widows,  &c.  The  property 
which  had  been  contributed,  or  thrown 
into  common  stock,  was  understood  to  bo 
designed  for  the  equal  benefit  of  all  the 
poor,  and  particularly  it  would  seem  for 
the  poor  widows.  The  distribution  be- 
fore this,  seems  to  have  been  made  by  the 
apostles  themselves — or  possibly,  as  Mo- 
sheim  conjectures  (Comm.  de  rebus  Chris- 
tianorum  ante  Constantinum,  p.  139. 118), 
the  apostles  committed  the  distribution 
of  these  funds  to  the  Hebrews,  and  hence 
the  Grecians  are  represented  as  murmur- 
ing against  them,  and  not  against  the  apos- 
tles. 1T  In  the  daily  ministration.  In  the 
daily  distribution  'which  was  made  for 
their  wants.  Comp.  ch.  iv.  35.  The  pro- 
perty was  contributed  doubtless  with  an 
understanding  that  it  should  be  equally 
and  justly  distributed  to  all  classes  of 
Christians  that  had  need. — It  is  clear  from 
the  Epistles  that  widows  were  objects  of 
special  attention  in  the  primitive  church, 
and  that  the  first  Christians  regarded  it 
as  a  matter  of  indispensable  obligation  to 
provide  for  their  wants.  1  Tim.  v.  3.  9, 10. 
16.  James  i.  27. 

2.  Then  the  twelve.  That  is,  the  apostles. 
Matthias  had  been  added  to  them  after 
the  apostacy  of  Judas,  which  had  com- 
pleted the  original  number.  IT  The  multi- 
tude of  the  disciples.  It  is  not  necessary 
to  suppose  that  all  the  disciples  were 
convened,  which  amounted  to  many  thou- 
sands, but  that  the  business  was  laid  be- 
fore a  large  number ;  or  perhaps  the  mul- 
titude here,  means  these  merely  who 
were  more  particular.}-  interested  in  the 
matter,  and  who  had  'been  engaged  in 
the  complaint.  IT  It  s  not  reason.  The 
original    word::   used    nero    properly  do- 


103 


THE  ACTS. 


[A.  D.  33. 


them,  and  said,   It  a  is   not  reason 
that  we  should  leave  the  word  of 
God,  and  serve  tables. 
3  Wherefore,  brethren,  look  b  ye 

oEx.18.17-26.  6De.l.l3. 

note  it  is  not  pleasing,  or  agreeable  ;  but 
the  meaning  evidently  is,  it  is  not  Ji I,  or 
proper.  It  would  be  a  departure  from 
she  design  of*  their  appointment,  which 
was  to  preach  the  gospel,  and  not  to  at- 
tend to  the  pecuniary  affairs  of  the  church. 
1!"  Leave  the  v>ord  of  God.  That  we  should 
neglect,  or  abandon  the  preaching  of  the 
gospel  so  much  as  would  be  necessary,  if 
we  attended  personally  to  the  distribu- 
tion of  the  alms  of  the  church. — The  gos- 
pel is  here  called  the  word  of  God,  be- 
cause it  is  his  message ;  it  is  that  which 
he  has  spoken ;  or  which  he  has  com- 
manded to  be  proclaimed  to  men.  IT  Serve 
tables.  This  expression  properly  denotes 
to  take  care  of,  or  to  provide  for  the  table, 
or  for  the  daily  wants  of  the  family.  It  is 
an  expression"  that  properly  applies  to  a 
steward,  or  a  servant.  The  word  tables 
is  however  sometimes  used  with  refer- 
ence to  money,  as  being  the  place  where 
money  was  kept  for  the  purpose  of  ex- 
change, &c.  Matt.  xxi.  12;  xxv.  27.  Here 
the  expression  means,  therefore,  to  at- 
tend to  the  pecuniary  transactions  of  the 
church,  and  to  make  the  proper  distribu- 
tion for  the  wants  of  the  poor. 

3.  Look  ye  out.  Select,  or  choose.  As 
this  was  a  matter  pertaining  to  their  own 
pecuniary  affairs,  it  was  proper  that  they 
should  be  permitted  to  choose  such  men 
as  they  could  confide  in.  By  this  means 
the  apostles  would  be  free  from  all 
suspicions.  It  could  not  be  pretended 
that  they  were  partial,  nor  could  it 
ever  be  charged  on  them  that  they  wish- 
ed to  embezzle  a  part  of  the  funds  by 
managing  them  themselves,  or  by  intrust- 
ing them  to  men  of  their  own  selection. — 
It  follows  from  this  also  that  the  right  of 
selecting  deacons  resides  in  the  church, 
and  does  not  pertain  to  the  ministry. 
And  it  is  evidently  proper  that  men  who 
are  to  be  intrusted  with  the  alms  of  the 
church  should  be  selected  by  the  church 
i'self.  IT  Among  you.  That  is,  from  among 
the  Grecians  and  Hebrews,  that  there 
may  be  justice  done,  and  no  further 
cause  of  complaint.  IT  Seven  men.  Seven 
was  a  sacred  number  among  the  He- 
brews, but  there  does  not  appear  to  have 
been  any  mystery  in  choosing  this  num- 
ber. It  was  a  convenient  number,  suffi- 
ciently numerous  to  secure  the  faithful 
performance  of  the  duty,  and  not  so  au- 


out  among  you  seven  men  of c  ho- 
nest report,  full  of  the  Holy  Ghost 
and  wisdom,  whom  we  may  appoint 
over  this  business. 

c  c.16.2.  lTira.3.7,3,10. 


merous  a3  to  produce  confusion  and  em- 
barrassment. It  does  not  follow,  how- 
ever, that  the  same  number  is  now  to  be 
chosen  as  deacons  in  a  church,  for  the 
precise  number  is  not  commanded.  IT  Of 
honest  report.  Of  fair  reputation  ;  regard- 
ed as  men  of  integrity.  Greek,  testified 
of,  or  borne  witness  to,  i.  e.  whose  charac- 
ters were  well  known  and  fair.  If  Fall 
of  the  Holy  Ghost.  This  evidently  does 
not  mean  endowed  with  miraculous  gifts, 
or  the  power  of  speaking  foreign  lan- 
guages, for  such  gifts  were  not  necessary 
to  the  discharge  of  their  office,  but  it 
means  men  who  were  eminently  under 
the  influence  of  the  Holy  Ghost,,  or  who 
were  of  distinguished  piety.  This  was 
all  that  was  necessary  in  the  case,  and 
this  is  all  that  the  words  fairly  imply  in 
this  place.  IT  And  wisdom.  Prudence, 
or  skill,  to  make  a  wise  and  equable  dis- 
tribution. The  qualifications  of  deacons* 
are  still  further  stated  and  illustrated  in 
1  Tim.  iii.  8 — 10.  In  this  place  it  is  seen 
that  they  must  be  men  of  eminent  piety 
and  fair  character,  and  that  they  must 
possess  prudence,  or  wisdom,  to  manage 
the  affairs  connected  with  their  office 
These  qualifications  are  indispensable  to 
a  faithful  discharge  of  the  duty  intrusted 
to  the  officers  of  the  church.  IT  Whom  W6 
may  appoint.  Whom  we  may  constitute, 
or  set  over  this  business.  The  way  in 
which  this  was  done  was,  by  prayer  and 
the  imposition  of  hands,  ver.  6.  Though 
they  were  selected  by  the  church,  yet  the 
power  of  ordaining  them,  or  setting  them 
apart,  was  retained  by  the  apostles.  Thus 
the  rights  of  both  were  preserved,  the 
right  of  the  church  to  designate  those 
who  should  serve  them  in  the  office  of 
deacon,  and  the  right  of  the  apostles  to 
organize  and  establish  the  church  with 
its  appropriate  officers  ;  on  the  one  hand, 
a  due  regard  to  the  liberty  and  privilegea 
of  the  Christian  community,  and  on  the 
other  the  security  of  proper  respect  for 
the  office,  as  bejng  of  apostolic  appoint- 
ment and  authority.  IT  Over  this  business. 
That  is,  over  the  distribution  of  the  alms 
of  the  church — not  to  preach,  or  to  go- 
vern the  church,  but  soiely  to  take  care 
of  the  sacred  funds  of  charity,  and  distri- 
bute them  to  supply  the  wants  of  the 
poor.  The  office  is  distinguished  from 
that  of  preaching  the  gospel.    To  thut 


A.  D.  33.]  CHAPTER  VI. 

4  But  we  will  a  give  ourselves 
continually  to  prayer,  and  to  the 
ministry  of  the  word. 

5  And  the  saying  pleased  the 
whole  multitude  :   and  they  chose 


ihe  apostles  were  to  attend.  The  deacons 
were  expressly  set  apart  to  a  different 
work,  and  to  "that  work  they  should  be 
confined.  In  this  account  of  their  ori- 
ginal appointment,  there  is  not  the  slight- 
eat  intimation  that  they  were  to  preach, 
but  the  contrary  is  supposed  in  the  whole 
transaction.  Nor  is  there  here  the  slight- 
est iiitimation  that  they  were  regarded  as 
an  order  of  clergy,  or  as  in  any  way  con- 
nected with  the  clerical  office. — In  the 
ancient  synagogues  of  the  Jews  there 
were  three  men  to  whom  was  intrusted 
the  care  of  the  poor.  They  were  called 
bv  the  Hebrews  Parnasin  or  Pastors. 
(Lightfoot,  Hone  Heb.  et  Talm.  Matt.  iv. 
23.)  From  these  officers  the  apostles  took 
the  idea  probably  of  appointing  deacons 
in  the  Christian  church,  and  doubtless  in- 
tended that  their  duties  should  be  the 
same. 

4.  But  we  will  give  ourselves  continu- 
ally. The  original  expression  here  used 
denotes  intense  and  persevering  applica- 
tion to  a  thing,  or  unwearied  effort  in  it. 
See  Note,  Acts  i.  14.  It  means  that  the 
apostles  meant  to  make  this  their  constant 
and  main  object,  undistracted  by  the  cares 
of  life,  and  even  by  attention  to  the  tem- 
poral wants  of  the  church.  IT  To  prayer. 
Whether  this  means  private  or  public 
prayer  cannot  be  certainly  determined. 
The  passage,  however,  would  rather  in- 
cline us  to  suppose  that  the  latter  was 
meant,  as  it  is  immediately  connected 
with  preaching.  If  so,  then  the  phrase 
denotes  that  they  would  give  themselves 
to  the  duties  of  their  office,  one  part  of 
which  was  public  prayer,  and  another 
preaching.  Still  it  is  to  be  believed  that 
the  apostles  felt  the  need  of  secret  prayer, 
and  practised  it,  as  preparatory  to  their 
public  preaching.  IT  And  to  the  ministry 
of  the  word.  To  preaching  the  gospel ; 
or  communicating  the  message  of  eternal 
life  to  the  world.  The  word  ministry 
(fjs/.o*;*)  properly  denotes  the  employ- 
ment of  a  servant,  and  is  given  to  the 
preachers  of  the  gospel  because  they  are 
employed  in  this  service  as  the  servants 
of  God,  and  of  the  church. — We  have 
here  a  view  of  what  the  apostles  thought 
to  be  the  proper  work  of  the  ministry. 
They  were  set  apart  to  this  work.  It  was 
their  main,  their  onlv  employment.    To 

K 


109 

Stephen,  a  man  full  b  of  faith  and 
of  the  Holy  Ghost,  and  Philip,  e 
and  Prochorus,  and  Nicanor,  and 
Timon,  and  Parmenas,  and  d  Nico- 
las a  proselyte  of  Antioch  : 

fcc.11.24.  cc.8.5,26;21.8.  d  Re.2.6,15. 


to  this  their  lives  were  to  be  devoted, 
and  both  by  their  example  and  their 
writings  they  have  shown  that  it  was  on 
this  principle  they  acted.  Comp.  1  Tim. 
iv.  15,  16.  2  Tim.  iv.  2.  It  follows  also 
that  if  their  time  and  talents  were  to  be 
wholly  devoted  to  this  work,  it  was  rea- 
sonable that  they  should  receive  compe- 
tent support  Irom  the  churches,  and  this 
reasonable  claim  is  often  urged  by  the 
apostle.  See  1  Cor.  ix.  7 — 14.  Gal- 
vi.  6. 

5.  And  the  saying.  The  word — the 
counsel,  or  command.  IT  And  they  chose 
Stephen,  &c.  A  man  who  soon  showed 
(ch.  vii.)  that  he  was  every  way  qualified 
for  his  office,  and  fitted  to  defend  also 
the  cause  of  the  Lord  Jesus.  This  man 
had  the  distinguished  honour  of  being  the 
first  Christian  martyr,  ch.  vii.  IF  And 
Nicolas.  From  this  man  some  of  the  Fa- 
thers (Ire.  lib.  i.  27.  Epipha.  1.  Eheres.  5.) 
say,  that  :he  sect  of  the  Nicolaitanes, 
mentioned  with  so  much  disapprobation 
(Rev.  ii.  6.  15),  took  their  rise.  But  the 
evidence  of  this  is  not  clear,  tf  A  prose- 
lyte. A  proselyte  is  one  who  is  converted 
from  one  religion  to  another.  See  Note, 
Matt,  xxiii.  15.  The  word  does  not  mean 
here  that  he  was  a  convert  to  Christianity 
— which  was  true — but  that  he  had  been 
converted  at  Antioch  from  paganism  to 
the  Jewish  religion.  As  this  is  the  only 
proselyte  mentioned  among  the  seven 
deacons,  it  is  evident  that  the  others  wero 
native-born  Jews,  though  a  part  of  them 
might  have  been  born  out  of  Palestine, 
and  have  been  of  the  denomination  of 
Grecians,  or  Hellenists.  IT  Of  Antioch. 
This  city,  often  mentioned  in  the  TSTew 
Testament  (Acts  xi.  19,  20.  26;  xv.  22.  35. 
Gal.  ii.  11,  &c),  was  situated  in  Syria  on 
the  river Orontes,  and  wras  formerly  called 
Riblath.  It  is  not  mentioned  in  the  Old 
Testament,  but  is  frequently  mentioned 
in  the  Apocrypha.  It  was  built  by  Seleu- 
eus  Nicanor,  A.  C.  301,  and  was  named 
Antioch,  in  honour  of  his  father  Antio- 
chus.  It  became  the  seat  of  empire  of 
the  Syrian  kings  of  the  Macedonian  race, 
and  afterwards  of  the  Roman  governors 
of  the  eastern  provinces.  In  this  place 
the  disciples  of  Christ  were  first  called 
Christians.  Acts  xi.  26.  Josephus  says  it 
was  the  third  cifv  in  size  of  the  Roman 


no 


THE  ACTS. 


[A.  D.  33. 


fi  Whom  they  set  before  the 
apostles  :  and  when  °  they  had 
prayed,  they  b  laid  their  hands  on 
them. 

7  And c  the  word  of  God  increas- 
ed ;  and  the  number  of  the  disciples 

a  C.1.2J.        b  c.9.17;  13.3.  lTim.4.14:  5.22.  2Tim.l.6. 


provinces,  being  inferior  only  to  Seleucia 
and  Alexandria.  It  was  long,  indeed,  the 
most  powerful  city  of  the  East.  The  city 
was  almost  square,  had  many  gates,  was 
adorned  with  fine  fountains,  and  possess- 
ed great  fertility  of  soil  and  commercial 
opulence.  It  was  subject  to  earthquakes, 
and  was  often  almost  destroyed  by  them. 
In  A.  D.  588  above  sixty  thousand  per- 
sons perished  in  it  in  this  manner.  In 
A.  D.  970  an  army  of  one  hundred  thou- 
sand Saracens  besieged  it,  and  took  it. 
In  1268  it  was  taken  possession  of  by  the 
Sultan  of  Egypt,  who  demolished  it,  and 
placed  it  under  the  dominion  of  the  Turk. 
It  is  now  called  Antakia,and  till  the  year 
1822  it  occupied  a  remote  corner  of  the 
ancient  enclosure  of  its  wralls,  its  splen- 
did buildings  being  reduced  to  hovels, 
and  its  population  living  in  Turkish  de- 
basement. It  contains  now  about  ten 
thousand  inhabitants.  (Robinso?is  Calmet.) 
This  city  should  be  distinguished  from 
Antioch  in  Pisidia,  also  mentioned  in  the 
New  Testament.   Acts  xiii.  14. 

6.  And  when  they  had  prayed.  Invok- 
ing in  this  manner  the  blessing  of  God  on 
them  to  attend  them  in  the  discharge  of 
the  duties  of  their  office.  IT  They  laid 
their  hands,  &c.  Among  the  Jews  it  was 
customary  to  lay  hands  on  the  head  of  a 
person  who  was  set  apart  to  any  particu- 
lar office.  Num.  xxvii.  18.  Comp.  Acts 
viii.  19.  This  was  done,  not  to  impart 
any  power  or  ability,  but  to  designate 
that  they  received  their  authority,  or 
commission,  from  those  who  thus  laid 
their  hands  on  them,  as  the  act  of  laying 
hands  on  the  sick  by  the  Saviour  was  an 
act  signifying  that  the  power  of  healing 
came  from  him.  Matt.  ix.  18.  Comp.  Mark 
xvi.  18.  In  this  case  the  laying  on  of  the 
hands  conveyed  of  itself  no  healing 
jwwer,  but  was  a  sign  or  token  that  the 
power  came  from  the  Lord  Jesus.  Ordi- 
nation has  been  uniformly  performed  in 
this  way-  See  1  Tim.  v.  22.  Though  the 
sseven  deacons  had  been  chosen  by  the 
the  church  to  this  work,  yet  they  derived 
their  immediate  commission  and  autho- 
rity from  the  apostles. 

7.  And  the  word  of  God  increased. 
Tfiat  is,  the  gospel  was  more  and  more 


multiplied  in  Jerusalem  greatly; 
and  a  great  company  of  the  priests 
d  were  obedient  to  the  faith. 

8  And  Stephen,  full  of  faith  and 
power,  did  great  wonders  and  mira- 
cles among  the  people. 

c  Is.55.11.  c.12.24;  19.20.        d  Ps.132.9,16.  Jno.12.42. 


successful,  or  became  more  mighty,  and 
extensive  in  its  influence.  An  instance 
of  this  success  is  immediately  added. 
IT  And  a  great  company  of  the  priests.  A 
great  mnltitude.  This  is  recorded  justly 
as  a  remarkable  instance  of  the  power  of 
the  gospel.  How  great  this  company  was 
is  not  mentioned.  But  the  number  of  the 
priests  in  Jerusalem  was  very  great ;  and 
their  conversion  was  a  striking  proof  of  the 
power  of  truth.  It  is  probable  that  they 
had  been  opposed  to  the  gospel  with  quite 
as  much  hostility  as  any  other  class  of  the 
Jews.  And  it  is  now  mentioned,  as  wor- 
thy of  special  record,  that  the  gospel  was 
sufficiently  mighty  to  humble  even  the 
proud,  and  haughty,  and  selfish,  and  en- 
vious priest  to  the  foot  of  the  cross.  One 
design  of  the  gospel,  is  to  evince  the  power 
of  truth  in  subduing  all  classes  of  men  ; 
and  hence  in  the  New  Testament  we 
have  the  record  of  its  having  actually 
subdued  every  class  to  the  obedience  of 
faith  Some  MSS.  however  here  instead 
of  priests  read  Jews.  And  this  reading  is 
followed  in  the  Syriac  version,  ir  Were 
obedient  to  the  faith...  The  word  faith  here 
is  evidently  put  for  the  Christian  religion. 
Faith  is  one  of  the  main  requirements  of 
the  gospel  (Mark  xvi.  16),  and  by  a  figure 
of  speech  is  put  for  the  gospel  itself.  To 
become  obedient  to  the  faith,  therefore,  is 
to  obey  the  requirements  of  the  gospel, 
particularly  that  which  requires  us  to  be- 
lieve. Comp.  Rom.  x.  16.  By  the  acces- 
sion of  the  priests  also  no  small  part  cf  the 
reproach  would  be  taken  away  from  the 
gospel,  that  it  made  converts  only  among 
the  lower  classes  of  the  people.  Comp. 
John  vii.  48. 

8.  And  Stephen.  The  remarkable  death 
of  this  first  Christian  martyr,  which  soon 
occurred,  gave  occasion  to  the  sacred 
writer  to  give  a  detailed  account  of  his 
character,  and  of  the  causes  which  led  to 
his  death.  Hitherto  the  opposition  of  the 
Jews  had  been  confined  to  threats  and 
imprisonment;  but  it  was  now  to  burst 
forth  with  furious  rage  and  madness,  that 
could  be  satisfied  only  with  blood.  This 
was  the  first  in  a  series  of  persecutions 
against  Christians  that  filled  the  church 
with  blood,  and  that  closed  the  lives  of 


A.  1).  33.] 


CHAPTER  VI. 


Ill 


9  Then  there  arose  certain  of  the 
synagogue,  which  is  called  The  sy- 
nagogue of  the  Libertines,  and  Cy- 


thonsands,  perhajis  millions  in  the  great 
work  of  establishing  the  gospel  on  the 
earth.  IT  Full  of  faith.  Full  ol' confidence 
in  God  ;  or  trusting  entirely  to  his  pro- 
mises. See  Note,  Mark  xvi.  16.  *,  And 
power.  The  power  which  was  evinced 
in  working  miracles.  IT  Wonders.  This 
is  one  of  the  words  commonly  used  in  the 
New  Testament  to  denote  miracles. 

9.  Then  there  arose.  That  is,  they  stood 
up  against  him;  or  they  opposed  him. 
IT  Of  the  synagogue.  See  Note,  Matt.  iv. 
23.  The  Jews  were  scattered  in  all  parts 
of  the  world.  In  every  place  they  would 
have  synagogues.  But  it  is  also  probable 
that  there  would  be  enough  foreign  Jews 
residing  at  Jerusalem  from  each  of  those 
places  to  maintain  the  worship  of  the 
synagogue  ;  and  at  the  great  feasts  those 
synagogues  adapted  to  Jewish  people  of 
different  nations,  would  be  attended  by 
those  who  came  up  to  attend  the  great 
feasts.  It  is  certain  that  there  was  a  large 
number  of  synagogues  at  Jerusalem.  The 
common  estimate  is,  that  there  were  four 
hundred  and  eighty  in  the  city.  {Light- 
foot,  Vitringa.)  1T  Of  the  Libertines. 
There  has  been  very  great  difference  of 
opinion  about  the  meaning  of  this  word. 
The  chief  opinions  may  be  reduced  to 
three.  1.  The  word  is  Latin,  and  means 
properly  afreedman,  a  man  who  had  been 
a  slave  and  was  set  at  liberty.  And  many 
have  supposed  that  these  persons  were 
manumitted  slaves,  of  Roman  origin,  but 
which  had  become  proselyted  to  the  Jew- 
ish religion,  and  who  had  a  synagogue  in 
Jerusalem.  This  opinion  is  not  very  pro- 
bable ;  though  it  is  certain,  from  Tacitus 
(Annal.  lib.  ii.  c.  85),  that  there  were 
many  persons  of  this  description  at  Rome. 
He  says  that  four  thousand  Jewish  prose- 
lytes of  Roman  slaves  made  free  were 
sent  at  one  time  to  Sardinia.  2.  A  second 
opinion  is,  that  these  persons  were  Jews 
by  birth,  and  had  been  taken  captives  by 
the  Romans,  and  then  set  at  liberty,  and 
thus  called  freedmen,  or  libertines.  That 
there  were  many  Jews  of  this  description 
there  can  be  no  doubt.  Pompey  the  Great, 
when  he  subjugated  Judea,  sent  large 
numbers  of  the  Jews  to  Rome,  {Philo,  in 
Ijpgat.  ad  Caiiun.)  These  Jews  were  set 
Ht  liberty  at  Rome,  and  assigned  a  place 
beyond  the  Tiber  for  a  residence.  See 
Introduction  to  the  Epistle  to  the  Romans. 
These  persons  are  by  Philo  called  liber- 
tines,    or  f-ecdmen.     (Kuiiton   in   loco.) 


renianS,  and  Alexandrians,  and  of 
them  of  Ci'icia  and  of  Asia,  disput- 
ing with  Stephen. 


Many  Jews  were  also  conveyed  aH  cap* 
tives  by  Ptolemy  Lto  Egypt,  and  obtained 
a  residence  in  that  country  and  the  vici- 
nity. But  3.  Another,  and  more  probable 
opinion  is,  that  they  took  their  name  from 
some  place  which  they  occupied  Tin* 
opinion  is  more  probable  from  the  (act 
that  all  the  other  persons  mentioned  hero 
are  named  from  the  countries  which  they 
occupied.  Suidas  says  that  this  is  the 
name  of  a  place.  And  in  one  of  the  Fa- 
thers  this  passage  occurs :  "  Victor,  bishop 
of  the  Catholic  church  at  Libertina,  says, 
unity  is  there,"  &c.  From  this  passage  il 
is  plain  that  there  was  a  place  called  Zi- 
bertina.  That  place  was  in  Africa,  not 
far  from  ancient  Carthage.  See  Bishop 
Pearce's  Comment,  on  this  place.  IT  Cu- 
remans.  Jews  who  dwelt  at  Curene  in 
Africa.  See  Note,  Malt,  xxvii.  32.*  1T  Alex* 
andrians.  Inhabitants  of  Alexandria  in 
Egypt.  It  was  founded  by  Alexander  the 
Great,  B.  C.  332,  and  was  peopled  by  colo- 
nies of  Greeks  and  Jews.  This  city  was 
much  celebrated,  and  contained  not  lesa 
than  three  hundred  thousand  free  citi- 
zens, and  as  many  slaves.  The  city  was 
the  residence  of  many  Jews.  Josephus 
says  that  Alexander  himself  assigned  to 
them  a  particular  quarter  of  the  city,  and 
allowed  them  equal  privileges  with  the 
Greeks.  (Antiq.  xiv.  7.  2.  Against  Apion, 
ji.  4.)  Philo  affirms  that  of  five  parts  of, 
the  city,  the  Jews  inhabited  two.  Ac- 
cording to  his  statement,  there  dwelt  in 
his  time  at  Alexandria  and  the  other 
Egyptian  cities,  not  less  than  ten  hundred 
thousand  Jews.  Amron,  the  general  of 
Omar,  when  he  took  the  city,  said  that  it 
contained  forty  thousand  tributary  Jew*. 
At  this  place  the  famous  version  of  the 
Old  Testament  called  the  Septuagint,  or 
the  Alexandrian  version,  was  made.  See 
Robinson's  Calmet.  U  Cilicia.  This  was 
a  province  of  Asia  Minor,  on  the  sea- 
coast,  at  the  north  of  Cyprus.  The  capi- 
tal of  this  province  was  Tarsus,  the  native 
place  of  Paul.  ch.  ix.  11.  And  as  Paul 
was  of  this  place,  and  belonged  doubtless 
to  this  synagogue,  it  is  probable  that  he 
was  one  who  was  engaged  in  this  dispute 
with  Stephen.  Comp.  ch.  vii.  58.  1T  Of 
Asia.  See  Note,  ch.  ii.  9.  IT  Disputing 
ivi/h  Stephen.  Doubtless  on  the  question 
whether  Jesus  was  the  Messiah.  This 
word  does  not  denote  angry  disputing' 
but  is  commonly  used  to  denote  fair  and 
impartial  inquiry;  and  it  is  probable  that 


112 


10  And  they  were  not  able  °  to 
resist  the  wisdom  and  the  spirit  by 
which  he  spake. 

11  Then  they  suborned  b  men, 
which  said,  We  have  heard  him 
speak  blasphemous  words  against 
Moses,  and  against  God. 

12  And  they  stirred  up  the  peo- 

a  Lu.21.15.  b  lKi.21. 10,13.  Matt.26.59,60. 


THE  ACTS  [A.  D.  33 

pie,  and  the  elders,  and  the  scribes, 
and  came  upon  him,  and  caught 
him,  and  brought  him  to  the  coun- 
cil, 

13  And  set  up  false  witnesses, 
which  said,  This  man  ceaseth  not 
to  speak  blasphemous  words  against 
this  holy  place,  and  the  law  : 


the  discussion  began  in  this  way ;  and 
when  they  were  overcome  by  argument, 
they  resorted,  as  disputants  are  apt  to  do, 
to  angry  criminations  and  violence. 

10.  To  resist.  That  is,  they  were  not 
able  to  answer  his  arguments.  IT  The  wis- 
dom. This  properly  refers  to  his  know- 
ledge of  the  Scriptures;  his  skill  in  what 
the  Jews  esteemed  to  be  wisdom — ac- 
quaintance with  their  sacred  writings, 
opinions,  &c  IT  And  the  spirit.  This 
has  been  commonly  understood  of  the 
Holy  Spirit,  by  which  he  was  aided ; 
but  it  rather  means  the  energy,  power,  or 
ardour  of  Stephen.  He  evinced  a  spirit 
of  zeal  and  sincerity  which  they  could 
not  withstand ;  which  served,  more  than 
mere  argument  could  have  done,  to  con- 
vince them  that  he  was  right. — The  evi- 
dence of  sincerity,  honesty,  and  zeal  in  a 
public  speaker  will  often  go  farther  to 
convince  the  great  mass  of  mankind,  than 
the  most  able  argument  if  delivered  in  a 
cold  and  indifferent  manner. 

11.  Then  they  suborned  men.  To  suborn 
jn  law  means  to  procure  a  person  to  take 
such  a  false  oath  as  constitutes  perjury. 
( 'Webster.)  It  has  substantially  this  sense 
here.  It  means  that  they  induced  them 
to  declare  that  which  was  false,  or  to 
bring  a  false  accusation  against  him. 
This  was  done  not  by  declaring  a  palpa- 
ble and  open  falsehood,  but  by  perverting 
his  doctrines,  and  by  stating  their  own 
inferences  as  what  he  had  actually  main- 
tained— the  common  way  in  which  men 
oppose  doctrines  from  which  they  differ. 
The  Syriac  reads  this  place,  "  Then  they 
sent  certain  men,  and  instructed  them 
that  they  should  say,"  &c.  This  was  re- 
peating an  artifice  which  they  practised 
so  successfully  in  relation  to  the  Lord  Je- 
sus Christ.  See  Matt  xxvi.  60,  61.  1T  We 
have  heard,  &c.  When  they  alleged  that 
they  had  heard  this,  is  not  said.  Pro- 
bably, however,  in  some  of  his  discourses 
with  the  people,  when  he  wrought  mira- 
cles and  wonders  among  them.  ver.  8. 
IT  Blasphemous  words.  See  Note,  Matt, 
ix.  3.  Moses  was  regarded  with  profound 
reverence.    Hii  laws  they  regarded  as 


unchangeable.  Any  intimation,  therefore, 
that  there  was  a  greater  lawgiver  than 
he,  or  that  his  institutions  were  mere 
shadows  and  types,  and  were  no  longer 
binding,  would  be  regarded  as  blasphemy, 
even  though  it  should  be  spoken  with 
the  h'ghest  respect  for  Mosea.  That  the 
Mosa.c  institutions  were  to  be  changed, 
and  give  place  to  another  and  better  dis- 
pensation, all  the  Christian  teachers  would 
alfirm ;  but  this  was  not  said  with  a  de- 
sign to  blaspheme  or  revile  Moses.  In  the 
view  of  the  Jews,  to  say  that,  was  to  speak 
blasphemy;  and  hence,  instead  of  report, 
ing  what  he  actually  did  say,  they  accus- 
ed him  of  saying  what  they  regarded  as 
blasphemy. — If  reports  are  made  of  what 
men  say,  their  very  words  should  be  re- 
ported ;  and  we  should  not  report  our  in- 
ferences or  impressions  as  what  they  actu- 
ally said.  IT  And  against  God.  God  was 
justly  regarded  by  the  Jews  as  the  Giver 
of  their  law,  and  the  Author  of  their  in- 
stitutions. But  the  Jews,  either  wilfully 
or  involuntarily,  not  knowing  that  they 
were  a  shadow  of  good  things  to  come, 
and  were  therefore  to  pass  away,  regard- 
ed all  intimations  of  such  a  change  as 
blasphemy  against  God.  God  had  a  right 
to  change  or  abolish  those  ceremonial  ob- 
servances; and  it  was  not  blasphemy  in 
Stephen  to  declare  it. 

12.  And  they  stirred  up  the  people.  They 
excited  the  people,  or  alarmed  their  fears, 
as  had  been  done  before  when  they 
sought  to  put  the  Lord  Jesus  to  death. 
Matt,  xxvii.  20.  V  The  elders.  The  mem- 
bers of  the  sanhedrim,  or  great  council. 
%  Scribes.  Note,  Matt.  ii.  4.  IT  To  the 
council.  To  the  sanhedrim,  or  the  great 
council  of  the  nation,  which  claimed  ju- 
risdiction in  the  matters  of  religion.  See 
Note,  Matt.  ii.  4. 

13.  And  set  up  false  witnesses.  It  has 
been  made  a  question  why  these  persons 
are  called  false  witnesses,  since  it  is  sup- 
posed by  many  that  they  reported  merely 
the  words  of  Stephen.  "It  may  be  replied 
that  if  they  did  report  merely  his  words, 
if  Stephen  had  actually  said  what  they 
affirmed  yet  they  perverted  his  meaning. 


A.  D.  33.] 


CHAPTER  VI. 


113 


14  For0  we  have  heard  him  say, 
That  this  Jesus  of  Nazareth  shall 
b  destroy  this  place,  and  shall  change 
the  '  customs  which  Moses  deliver- 
ed us. 


They  accused  him  of  blasphemy,  that  is, 
of  calumnious  and  reproachful  words 
against  Moses,  and  against  God.  That 
Stephen  had  spoken  in  such  a  manner, 
or  had  designed  to  reproach  Moses,  there 
is  no  evidence.  What  was  said  in  the 
mildest  manner,  and  in  the  way  of  cool 
argument,  might  easily  he  perverted  so 
ns  in  their  view  to  amount  to  blasphemy. 
Hut  there  is  no  evidence  whatever  that 
Stephen  had  ever  used  these  words  on 
any  occasion.  And  it  is  altogether  im- 
probable that  he  ever  did,  for  the  follow- 
ing reasons:  (1.)  Jesus  himself  never  af- 
firmed that  he  would  destroy  that  place. 
He  uniformly  taught  that  it  would  be 
done  by  the  Gentiles.  Matt.  xxiv.  It  is 
altogether  improbable,  therefore,  that 
Stephen  should  declare  any  such  thing. 
(2.)  It  is  equally  improbable  that  he 
taught  that  Jesus  would  abolish  the  pe- 
culiar customs  and  rites  of  the  Jews.  It 
was  long,  and  after  much  discussion,  be- 
fore the  apostles  themselves  were  con- 
vinced of  it;  and  when  those  customs 
were  changed,  it  was  done  gradually. 
See  Acts  x.  U,  &c.  xi.  2,  &c.  xv.  20;  xxi. 
20,  &c.  The  probability  therefore  is,  that 
the  whole  testimony  was  false,  and  was 
artfully  invented  to  produce  the  utmost 
exasperation  among  the  people,  and  yet 
was  at  the  same  time  so  plausible  as  to 
be  easily  believed.  For  on  this  point  the 
Jews  were  particularly  sensitive;  and  it 
is  clear  that  they  had  some  expectations 
that  the  Messiah  would  produce  some 
such  changes.  Comp.  Matt.  xxvi.  61  with 
Dan.  ix.  26,  27.  The  same  charge  was 
afterwards  brought  against  Paul,  which 
he  promptly  denied.  See  Acts  xxv.  8. 
f  This  holy  place.  The  temple.  1f  The 
bur.      The  law  of  Moses. 

1  \.  Shall  change.  Shall  abolish  them  ; 
or  shall  introduce  others  in  their  place. 
IT  The  customs.  The  ceremonial  rites  and 
observances  of  sacrifices,  festivals,  &c. 
appointed  by  Moses. 

15.  Looking  steadfastly  on  him.  Fixjng 
the  eyes  intently  on  him.  Probably  they 
were  attracted  by  the  unusual  appearance 
of  the  man,  his  meekness,  and  calm  and 
collected  fearlessness,  and  the  proofs  of 
conscious  innocence  and  sincerity.  U  The 
face,  of  an  angel.  This  expression  is  one 
evidently  denoting  that  ho  manifesto! 
K2 


15  And  all  that  sat  in  the  coun- 
cil, looking  steadfastly  on  him,  saw 
his  c  face  as  it  had  been  the  face  of 
an  angel. 

a  c.23.8.       b  Din.9.26.        i  or,  rita.      c  Ex.34.3C,3* 


evidence  of  sincerity,  gravity,  fearlessness, 
confidence  in  God.  It  is  used  in  the  Old 
Testament  to  denote  peculiar  wisdom. 
2  Sam.  xiv.  17;  xix.  27.  In  Gen.  xxxiii. 
10,  it  is  used  to  denote  peculiar  majesty 
and  glory,  as  if  it  were  the  face  of  Gocl. 
When  Moses  came  down  from  mount 
Sinai  from  communing  with  God,  it  is 
said  that  the  skin  of  his  lace  shone,  so 
that  the  children  of  Israel  were  afraid  to 
come  nigh  to  him.  Ex.  xxxiv.  29,  30. 
2  Cor.  iii.  7.  13.  Comp.  Rev.  i.  16.  Matt, 
xvii.  2.  The  expression  is  used  to  denote 
the  impression  which  will  be  produced 
on  the  countenance  by  communion  with 
God ;  the  calm  serenity  and  composure 
which  will  follow  a  confident  committing 
of  all  into  his  hands.  It  is  not  meant  that 
there  was  any  thing  miraculous  in  the  case 
of  Stephen,  but  is  an  expression  denoting 
his  calmness,  and  dignity,  and  confidence 
in  God ;  all  of  which  were  so  marked  on 
his  countenance,  that  it  impressed  them 
with  clear,  proofs  of  his  innocence  and 
piety.  The  expression  is  very  common 
in  the  Jewish  writings.  It  is  common  for 
deep  feeling,  sincerity,  and  confidence  in 
God,  to  impress  themselves  on  the  coun- 
tenance. Any  deep  emotion  will  do  this; 
and  it  is  to  be  expected  that  religious 
feeling,  the  most  tender  and  solemn  of 
all  feeling,  will  diffuse  seriousness,  se- 
renity, calmness,  and  peace,  not  affect- 
ed sanctimoniousness,  over  the  counte- 
nance. 

In  this  chapter  we  have  another  speci- 
men of  the  manner  in  which  the  church 
of  the  Lord  Jesus  was  reared  on  earth. 
It  was  from  the  beginning  amid  scenes 
of  persecution;  and  encountering  opposi- 
tion adapted  to  try  the  nature  and  power 
of  religion.  If  Christianity  was  an  impos- 
ture, it  had  enemies  acute  and  malignant 
enough  to  detect  the  imposition.  The 
learned,  the  cunning,  and  the  mighty 
rose  up  in  opposition,  and  by  all  the  artn 
of  sophistry,  all  the  force  of  authority,  and 
all  the  fearfulness  of  power,  attempted  tn 
destroy  it  in  the  commencement.  Yet  it 
lived-,  and  it  gained  new  accessions  of 
strength  from  every  new  form  of  opposi- 
tion; and  only  evinced  its  genuineness 
more  and  more  by  showing  that  it  was 
superior  to  the  arts  and  malice  of  earth 
and  of  hell. 


114 


THE  ACTS. 


[A.  D.  33, 


CHAPTER  VII. 
rFHEN  said  the  high-priest,  Are 
•*■    these  things  so  1 
2  And  he  said,  Men,  a  brethren, 


CHAPTER  VII. 

This  chapter  contains  the  defence  of 
Stephen  before  the  sanhedrim,  or  great 
council  of  the  Jews.  There  has  been 
groat  diversity  of  opinion  about  the  object 
which  Stephen  had  in  view  in  this  de- 
fence, and  about  the  reason  why  he  intro- 
duced at  such  length  the  history  of  the 
Jewish  people.  But  a  few  remarks  may 
perhaps  show  his  design-  He  was  accused 
of  blasphemy  in  speaking  against  the  in- 
stitutions of  Moses  and  the  temple,  that  is, 
against  every  thing  held  sacred  among  the 
Jews.  To  meet  this  charge,  he  gives  a 
statement,  at  length,  of  his  belief  in  the 
Mosaic  religion,  in  the  great  points  of 
their  history,  and  in  the  fact  that  God  had 
interposed  in  a  remarkable  manner  in  de- 
fending them  from  dangers.  By  this  his- 
torical statement  he  avows  his  full  belief 
in  the  divine  origin  of  the  Jewish  reli- 
gion, and  thus  indirectly  repels  the  charge 
of  blasphemy.  It  is  further  to  be  remem- 
bered, that  this  was  the  best  way  of  se- 
curing the  attention  of  the  council.  Had 
he  entered  on  an  abstract  defence,  he 
might  expect  to  be  stopped  by  their 
Tiavils  or  their  clamour.  But  the  history 
of  their  own  nation  was  a  favourite  topic 
among  the  Jews.  They  were  always 
ready  to  listen  to  an  account  of  their 
ancestors;  and  to  secure  their  attention, 
nothing  more  was  necessary  than  to  refer 
to  their  illustrious  lives  and  deeds.  Comp. 
Ps.  lxxviii.  cv.  cvi.  cxxxv.  Ezek.  xx.  In 
this  way  Stephen  secured  their  attention, 
and  practically  repelled  the  charge  of 
speaking  reproachfully  of  Moses  and  the 
temple.  He  showed  them  that  he  had  as 
tirm  a  belief  as  they  in  the  great  historical 
facts  of  their  nation.  It  is  to  be  remem- 
bered, also,  that  this  speech  was  broken 
off  in  the  nvdst  (ver.  53,  54-),  and  it  is 
therefore  difficult  to  tell  what  the  design 
of  Stephen  was.  It  seems  clear,  however, 
that  he  intended  to  convict  them  of  guilt, 
by  showing  that  they  sustained  the  same 
character  as  their  fathers  had  manifested 
(ver.  51,  52);  and  there  is  some  probabi- 
lity that  he  intended  to  show  that  the  ac- 
ceptable worship  of  God  was  not  to  be 
confined  to  any  place  particularly,  from 
the  fact  that  the  worship  of  Abraham,  and 
the  patriarchs,  and  Moses,  was  acceptable 
before  the  temple  was  reared  (ver.  2,  &c), 
and  from  the  declaration  in  ver.  48,  that 


and  fathers,  hearken  ;  The  God  of 
glory  appeared  unto  our  father  Abra- 
ham when  he  was  in  Mesopotamia, 
before  he  dwelt  in  Charran, 


God  dwells  not  in  temples  made  with 
hands.  All  that  can  be  said  here  is,  that 
Stephen  (1.)  showed  his  full  belief  in  the 
divine  appointment  of  Moses,  and  the 
historical  facts  of  their  religion;  (2.)  That 
he  laid  the  foundation  of  an  argument  to 
show  that  those  things  were  not  perpetu- 
ally binding,  and  that  acceptable  worship 
might  be  offered  in  other  places  and  in 
another  manner  than  at  the  temple. 

It  has  been  asked  in  what  way  Luke 
became  acquainted  with  this  speech  so  as 
to  repeat  it.  The  Scripture  has  not  in- 
formed us.  But  we  may  remark,  (1.)  That 
Stephen  was  the  first  martyr.  His  death, 
and  the  incidents  connected  with  it,  could 
not  but  be  a  matter  of  interest  to  the  first 
Christians ;  and  the  substance  of  his  de- 
fence, at  least,  would  be  familiar  to  them. 
There  is  no  improbability  in  supposing 
that  imperfect  copies  might  be  preserved 
by  writing,  and  circulated  among  them. 
(2.)  Luke  was  the  companion  of  Paul. 
(See  Introduction  to  the  Gospel  by  Luke.) 
Paul  was  present  when  this  defence  was 
delivered,  and  was  a  man  who  would  be 
likely  to  remember  what  was  said  on  such 
an  occasion.  From  him  Luke  might  have 
derived  the  account  of  this  defence.  In 
regard  to  this  discourse,  it  may  be  further 
remarked,  that  it  is  not  necessary  to  sup- 
pose that  Stephen  was  inspired.  Even  if 
there  should  be  found  inaccuracies,  as 
some  critics  have  pretended,  in  the  ad- 
dress, it  would  not  militate  against  its 
genuineness.  It  is  the  defence  of  a  man 
on  trial  under  a  serious  charge ;  not  a 
man  of  whom  there  is  evidence  that  he 
was  inspired,  but  a  pious,  devoted,  hea- 
venly-minded man.  All  that  the  sacred 
narrative  is  responsible  for  is  the  correct- 
ness of  the  report.  Luke  alleges  only  that 
such  a  speech  was  in  fact  delivered,  with- 
out affirming  that  every  particular  in  it  is 
correct. 

1.  Then  said  the  high-priest.  See  Note, 
Matt.  ii.  4.  In  this  case  the  high-priest 
seems  to  have  presided  in  the  council. 
1T  Are  these  things  so  ?  .To  wit,  the  charge 
alleged  against  him  of  blasphemy  against 
Moses  and  the  temple,  ch.  vi.  13, 14. 

2.  Men,  brethren,  and  fathers.  These 
were  the  usual  titles  by  which  the  san- 
hedrim was  addressed.  In  all  this  Ste- 
phen was  perfectly  respectful,  and  show- 
ed that  he  was  disposed  to  render  due 


A.  1).  S3.] 


CHAPTER  Vir. 


115 


3  And  said  "  unto  him,  Get  thee 
out  of  thy  country,  and  from  thy 


honour  to  the  institutions  of  the  nation. 
T  The  God  of  glory.  This  is  a  Hebrew 
form  of  expression  denoting  the  glorious 
God.  It  properly  denotes  his  majesty,  or 
splendour,  or  magnificence ;  and  the  word 
glory  is  often  applied  to  the  splendid  ap- 
pearances in  which  God  has  manifested 
Himself  to  men.  Deut.  v.  24.  Ex.  xxxiii. 
IS;  xvi.  7.  10.  Lev.  ix.  23.  Num.  xiv.  10. 
Perhaps  Stephen  meant  to  a/firm  that  God 
appeared  to  Abraham  in  some  such  glo- 
rious or  splendid  manifestation,  by  which 
he  would  know  that  he  was  addressed 
by  God.  Stephen,  moreover,  evidently 
uses  the  word  glory  to  repel  the  charge 
of  blasphemy  against  God,  and  to  show 
that  he  regarded  him  as  worthy  of  honour 
and  praise.  1T  Appeured,  &c.  In  what 
manner  he  appeared  is  not  said.  In  Gen. 
xii.  1,  it  is  simply  recorded  that  God  had 
said  unto  Abraham,  &c.  1T  To  our  father. 
The  Jews  valued  themselves  much  on 
being  the  children  of  Abraham.  Note, 
Matt.  hi.  9.  This  expression  was  there- 
fore well  calculated  to  conciliate  their 
minds.  1T  When  he  was  in  Mesopotamia. 
In  Gen.  xi.  31,  it  is  said  that  Abraham 
dwelt  in  Ur  of  the  Chaldees.  The  word 
Mesopotamia  properly  denotes  the  region 
between  the  two  rivers,  the  Euphrates 
and  the  Tigris.  Note,  Acts  ii.  9.  The 
name  is  Greek,  and  the  region  had  also 
other  names  before  the  Greek  name  was 
given  to  it.  In  Gen.  xi.  31 ;  xv.  7,  it  is 
called  Ur  of  the  Chaldees.  Mesopotamia 
and  Chaldea  might  not  exactly  coincide; 
but  it  is  evident  that  Stephen  meant  to 
6ay  that  Ur  was  in  the  country  afterwards 
called  Mesopotamia.  Its  precise  situation 
is  unknown.  A  Persian  fortress  of  this 
name  is  mentioned  by  Ammianus  (xxv.  8), 
between  Nesibis  and  the  Tigris.  IT  Be- 
fore he  dwelt  in  Charran.  From  Gen.  xi. 
31,  it  would  seem  thatTerah  took  his  son 
Abraham  of  his  own  accord,  and  removed 
to  Haran.  But  from  Gen.  xii.  1;  xv.  7,  it 
appears  that  God  had  commanded  Abra- 
ham to  remove,  and  he  so  ordered  it  in 
his  providence  that  Terah  was  disposed 
to  remove  his  family  with  an  intention  of 
going  into  the  land  of  Canaan. — Charran. 
This  is  the  Greek  form  of  the  Hebrew 
word  Haran.  Gen  xi.  31.  This  place  was 
also  in  Mesopotamia,  in  3G°  52'  N.  lat.  and 
19°  5'  E.  Ion.  Here  Terah  died  (Gen.  xi. 
32);  and  to  this  place  Jacob  retired  when 
he  lied  from  his  brother  Esau.  Gen.  xx\  ii. 
43  It  is  situated  "in  a  flat  and  Handy 
plain,  and  is  inhabited   by  a  few  wan- 


kindred,  and   come   into    the  land 
which  I  shall  shew  thee. 


dering  Arabs,  who  select  it  for  the  de- 
licious water  which  it  contains."  (itootn- 
son's  Calmet.) 

3.  And  said  unto  him.     How  long  this 
was  said  unto  him  before  he  went  is  not 
recorded.     Moses  simply  says  that  God 
had  commanded  him  to  go.   Gen.  \ii.  1. 
II  Thy  kindred.     Thy  relatives,  or  family 
connexions.     It  seems  that   Terah  went 
with  him  as  far  as  to  Haran;  but  Abra- 
ham was  apprized  that  he  was  to  leave 
his  family,  and  to  go  almost  alone.  IF  Into 
the  land,  &c.    The  country  was  yet  un- 
known. The  place  was  to  be  shown  him. 
This  is  presented  in  the  New  Testament 
as  a  strong  instance  of  faith.  Heb.  xi.  8,  9. 
It  was  an  act  of  simple  confidence  in  God. 
And  to  leave  his  country  and  home ;  to 
go  into  a  land  of  strangers,  not  knowing 
whither  he  went,  required  strong  confi- 
dence in  God.     It  is  a  simple  illustration 
of  what  man  is  always  required  to  do,  at 
the  commands  of  God.     Thus  the  gospel 
requires  him  to  commit  all   to  God ;   to 
yield  body  and  soul  to  his  disposal ;  and 
to  be  ready  at  his  command  to  forsake 
father    and    mother,    and    friends,    and 
houses,  and  lands,  for  the  sake  of  the 
Lord  Jesus.     Luke   xiv.  33.    Matt.   xix. 
27.   29.      The     trials    which    Abraham 
might  have  anticipated  may  be  readily 
conceived.      He  was  going,  in  a   rudo 
and  barbarous  age  of  the  world,  into  a 
land  of  strangers.     He  was  without  arms 
or  armies,  almost  alone.   He  did  not  even 
know  the  nature  or  situation  of  the  land, 
or  the  character  of  its  inhabitants.     He 
had  no  title  to  it ;  no  claim  to  urge ;  and 
he  went  depending  on  the  simple  promise 
of  God  that  he  would  give  it  to  him.    He 
went,   therefore,  trusting  simply  to  the 
promise  of  God.     And  thus  his  conduct 
illustrated  precisely  what  we  are  to  do  n\ 
all  the  future — in  reference  to  all  our 
coming  life,  and  to  the  eternity  before 
us — we  are  to  trust  simply  to  the  promise 
of  God,  and  do  that  which  he  requires 
This  is  faith.     In  Abraham  it  was  as  slro. 
pie  and  intelligible  an  operation  of  mini 
as  ever  occurs  in  any  instance.  Nor  is  faitl 
in  the  Scripture  regarded  as  more  myste 
rious  than  any  other  mental  operation 
Had  Abraham  seen  all  that  was  to  result 
from  his  going  into  that  land,  it  would 
have  been  sufficient  reason  to  induce  bin 
to  do  as  he  did.     But  God  saw  it;  and 
Abraham  was  required  to  act  jusl  as  .;/ 
he  had  seen  it  all,  and   all   the   reason! 
why  he  was  called.    On  the  Btrengthof 


116 


THE  ACTS. 


[A.  D.  33. 


4  Then  a  came  he  out  of  the 
land  of  the  Chaldeans,  and  dwelt 
in  Charran  :  and  from  thence,  when 
his  father  was  dead,  he  removed 
him  into  this  land,  wherein  ye  now 
dwell. 

a  Gen.12.5. 


God's  promises  he  was  called  to  act  This 
was  fait h.  It  did  not  require  him  to  act 
where  there  was  no  reason  for  his  so  act- 
ing, but  where  he  did  not  see  the  reason. 
So  in  all  cases  of  faith.  If  man  could  see 
all  that  God  sees,  he  would  perceive  rea- 
sons for  acting  as  God  requires.  But  the 
reasons  of  things  are  often  concealed,  and 
man  is  required  to  act  on  the  belief  that 
God  sees  reasons  why  he  should  so  act. 
To  act  under  the  proper  impression  of 
that  truth  which  God  presents,  is  failh ; 
as  simple  and  intelligible  as  any  other 
act  or  operation  of  the  mind.  See  Note, 
Mark  xvi.  16. 

4.  Land  of  the  Chaldeans.  From  Ur  of 
the  Chaldees.  Gen.  xi.  31.  IT  When  his 
father  was  dead.  This  passage  has  given 
rise  to  no  small  difficulty  in  the  interpre- 
tation. The  difficulty  is  this:  From  Gen. 
xi.  26,  it  would  seem  that  Abraham  was 
Dorn  when  Terah  was  seventy  years  of 
age.  "  And  Terah  lived  seventy  years, 
and  begat  Abram,  Nahor,  and  Haran." 
From  Gen.  xii.  4,  it  seems  that  Abraham 
was  seventy-five  years  of  age  when  he 
departed  from  Haran  to  Canaan.  The 
age  of  Terah  was  therefore  but  one  hun- 
dred and  forty-five  years.  Yet  in  Gen. 
xi.  32,  it  is  said  that  Terah  was  two  hun- 
dred and  five  years  old  when  he  died; 
thus  leaving  sixty  years  of  Terah's  life 
beyond  the  time  when  Abraham  left  Ha- 
ran. Various  modes  have  been  proposed 
of  meeting  this  difficulty.  (1.)  Errors  in 
numbers  are  more  likely  to  occur  than  any 
other.  In  the  Samartian  copy  of  the  Pen- 
tateuch, it  is  said  that  Terah  died  in  Ha- 
ran at  the  age  of  one  hundred  and  five 
years ;  which  would  suppose  that  his 
death  occurred  forty  years  before  Abra- 
ham left  Haran.  But  the  Hebrew,  Latin 
Vulgate,  Septuagint,  Syriac,  and  Arabic 
read  it  two  hundred  and  five  years.  (2.)  It 
is  not  affirmed  that  Abraham  was  born 
just  at  the  time  when  Terah  was  seventy 
years  of  age.  All  that  the  passage  in  Gen. 
xi.  26  proves,  according  to  the  usual  mean- 
ing of  similar  expressions,  is,  that  Terah 
was  seventy  years  old  before  he  had 
any  sond,  and  that  the  three  were  born 
subsequently  to  that.  But  which  was 
born  first,  or  how  long  intervals  interven- 
ed between  their  bir*h,  does  not  appear. 


5  And  he  gave  him  none  inherit- 
ance in  it,  no  not  so  much  as  to  set 
his  foot  on  :  yet  he  promised  b  that 
he  would  give  it  to  him  for  a  pos- 
session, and  to  his  seed  after  him, 
when  as  yet  he  had  no  child. 

£  Gen. 13.15. 

Assuredly  it  does  not  mean  that  all  were 
born  precisely  at  the  time  when  Terah 
was  seventy  years  of  age.  Neither  does 
it  appear  that  Abraham  was  the  oldest  of 
the  three.  The  sons  of  ISoah  are  said  to 
have  been  Shem,  Ham,  and  Japheth 
(Gen.  v.  32),-  yet  Japheth,  though  men- 
tioned last,  was  the  eldest.  (Gen.  x.  21.) 
As  Abraham  afterwards  became  much 
the  most  distinguished,  and  as  he  was  the 
father  of  the  Jewish  people,  of  whom  Mo- 
ses was  writing,  it  was  natural  that  he 
should  be  mentioned  first.  If  it  cannot 
be  proved  that  Abraham  was  the  eldest, 
as  assuredly  it  cannot  be,  then  there  is  no 
improbability  in  supposing  that  his  birth 
might  have  occurred  many  years  after 
Terah  was  seventy  years  of  age.  (3.)  Tho 
Jews  unanimously  affirm  that  Terah  re- 
lapsed into  idolatry  before  Abraham  left 
Haran ;  and  this  they  denominate  death, 
or  a  moral  death.  (Kuinoel.)  It  is  cer- 
tain, therefore,  that,  from  some  cause, 
they  were  accustomed  to  speak  of  Terah 
as  dead,  before  Abraham  left  him.  Ste- 
phen only  used  language  which  was  cus- 
tomary among  the  Jews,  and  would  use 
it,  doubtless,  correctly,  though  we  may 
not  be  able  to  see  precisely  how  it  can 
be  reconciled  with  the  account  in  Ge- 
nesis. 

5.  And  he  gave  him  none  inheritance. 
Abraham  led  a  wandering  life.  And  this 
passage  means,  that  he  did  not  himself 
receive  a  permanent  possession  or  resi- 
dence in  that  land.  The  only  land  which 
he  owned  was  the  field  which  he  pur- 
chased of  the  children  of  Heth,  for  a 
burial  place.  Gen.  xxiii.  As  this  was  ob- 
tained by  purchase,  and  not  by  the  direct 
gift  of  God,  and  as  it  was  not  designed 
for  a  residence,  it  is  said  that  God  gave 
him  no  inheritance.  It  is  mentioned  as  a 
strong  instance  of  his  faith,  that  he  should 
remain  there  without  a  permanent  resi- 
dence himself,  with  only  the  prospect 
that  his  children,  at  some  distant  period, 
would  inherit  it.  IT  Not  so  much  as  to  set 
his  foot  on.  This  is  a  proverbial  expres- 
sion, denoting  in  an  emphatic  manner 
that  he  had  no  land.  Deut.  ii.  5.  IT  Would 
give  it  to  him.  Gen.  xiii.  15.  Abraham  did 
not  himself  possess  all  that  land  ;  and  the 
promise  is  evidently  equivalent  to  saying 


A.D.  33.] 


CHAPTER  VLI. 


117 


6  And  God  spake  on  this  wise, 
That  °  his  seed  should  sojourn 
in  a  strange  land  ;   and  that  they 

a  Gen. 15. 13,16. 

that  it  should  be  conferred  on  the  family 
of  Abraham,  or  the  family  of  which  he 
was  the  father,  without  affirming  that  he 
should  himself  personally  possess  it.  It  is 
true,  however,  that  Abraham  himself  af- 
terwards dwelt  many  years  in  that  land 
as  his  home.  Gen.  xiii.  &c.  IT  For  a  pos- 
session. To  be  held  as  his  own  property. 
IT  ]\'hen  as  yet  he  had  no  child.  When 
there  was  no  human  probability  that  he 
would  have  any  posterity.  Comp.  Gen. 
xv.  2,  3;  xviii.  11,  12.  This  is  mentioned 
as  a  strong  instance  of  his  faith ;  "  who 
against  hope  believed  in  hope."  Rom. 
iv.  18. 

6.  And  God  spake  on  this  wise.  In  this 
manner.  Gen.  xv.  13,  14.  IT  His  seed. 
His  posterity;  his  descendants.  1T  Should 
sojourn.  This  means  that  they  should 
have  a  temporary  residence  there.  The 
word  is  used  in  opposition  to  a  fixed,  per- 
manent home,  and  is  applied  to  travellers, 
or  foreigners.  IF  In  a  strange  land.  In 
the  Hebrew  (Gen.  xv.  13),  "Shall  be  a 
stranger  in  a  land  that  is  not  theirs."  The 
iand  of  Canaan  and  the  land  of  Egypt 
were  to  them  strange  lands,  though  the 
obvious  reference  here  is  to  the  latter. 
H  Should  bring  them  into  bondage.  Or, 
should  make  them  slaves.  Ex.  i.  11. 
IT  And  entreat  them  evil.  Should  oppress 
or  afflict  them.  IT  Four  hundred  years. 
This  is  the  precise  time  vvnich  is  men- 
tioned by  Moses.  Gen.  xv.  13.  Great  per- 
plexity has  been  experienced  in  explain- 
ing this  passage,  or  reconciling  it  with 
other  statements.  In  Ex.  xii.  40,  it  is  said 
that  their  cojourning  in  Egypt  was  four 
hundred  and  thirty  years.  Josephus 
(Antiq.  b.  ii.  ch.  ix.  §  1)  also  says  that  the 
time  in  which  they  were  in  Egypt  was 
four  hundred  vears;  though  in  another 
place  (Antiq.  b.  ii.  ch.  xv.  §  2)  he  says 
that  they  left  Egypt  four  hundred  and 
thirty  years  after  their  forefather  Abra- 
ham came  to  Canaan,  but  two  hundred 
and  fifteen  years  after  Jacob  removed  to 
Egypt.  Paul  also  (Gal.  iii.  17)  says  that  it 
was  four  hundred  and  thirty  years  from 
the  time  when  the  promise  was  given  to 
Abraham  to  the  time  when  the  law  was 
given  on  mount  Sinai.  The  Samaritan 
Pentateuch  says  also  (Ex.  xii.  40)  that  the 
"dwelling  of  the  sons  of  Israel,  and  of 
their  fathers,  which  they  dwelt  in  the  land 
of  Canaan,  and  in  the  land  of  Egypt,  was 
four  hundred  and  thirty  years."  The  tame 


should  bring  them  into  bondage, 
and  entreat  them  evil  four*  hundred 
years. 

fc  Ex. 12.40,41. 


is  the  version  of  the  Septuagint  A  part 
of  this  perplexity  is  removed  by  the  fact 
that  Stephen  and  Moses  use,  in  accord- 
ance with  a  very  common  custom,  round 
numbers  in  speaking  of  it,  and  thus  speak 
of  four  hundred  years  when  the  literal 
time  was  four  hundred  and  thirty.  The 
other  perplexities  are  not  so  easily  re- 
moved. From  the  account  which  Moses 
has  given  of  the  lives  of  certain  persons, 
it  would  seem  clear  that  the  time  which 
they  spent  in  Egypt  was  not  four  hundred 
years.  From  Gen.  xlvi.  8.  11,  it  appears 
that  Kohath  was  born  when  Jacob  went 
into  Egypt.  He  lived  one  hundred  and 
thirty-three  years.  Ex  vi.  18.  Amram, 
his  son,  and  the  father  of  Moses,  lived 
one  hundred  and  thirty-seven  years.  Ex. 
vi.  20.  Moses  was  eighty  years  old  when 
he  was  sent  to  Pharaoh.  Ex.  vii.  7.  The 
whole  time  thus  mentioned,  including  the 
time  in  which  the  father  lived  after  his 
son  was  born,  was  only  three  hundred 
and  fifty  years.  Exclusive  of  that,  it  is 
reasonable  to  suppose  that  the  actual  time 
of  their  being  in  Egypt  could  not  have 
been  but  about  two  hundred  years,  ac- 
cording to  one  account  of  Josephus.  The 
question  then  is,  how  can  these  accounts 
be  reconciled  ?  The  only  satisfactory  way 
is  by  supposing  that  the  four  hundred  and 
thirty  years  includes  the  whole  time  from 
the  calling  of  Abraham  to  the  departure 
from  Egypt.  And  that  this  was  the  fact 
is  probable  from  the  following  circum- 
stances. (1.)  The  purpose  of  all  the  nar- 
ratives on  this  subject  is  to  trace  the  pe- 
riod before  they  became  finally  settled  in 
the  land  of  Canaan.  During  alt  this  period 
from  the  calling  of  Abraham,  they  were 
in  a  wandering,  unfixed  situation.  This 
constituted  substantially  one  period,  in- 
cluding all  their  oppressions,  hardships, 
and  dangers  ;  and  it  was  natural  to  have 
reference  to  this  entire  period  in  any  ac- 
count which  was  given.  (2.)  All  this  pe- 
riod was  properly  the  period  of  promise, 
not  of  possession.  In  this  respect  the 
wanderings  of  Abraham  and^the  oppres- 
sions of  Egypt  came  under  the  same 
general  description.  (3.)  Abraham  was 
himself  occasionally  in  Egypt.  He  was 
unsettled ;  and  since  Egypt  was  so  pre- 
eminent in  all  their  troubles,  it  was  natu- 
ral to  speak  of  all  their  oppressions  aa 
having  occurred  in  that  country.  The 
phrase  "residence  in  Egypt,"  or  "in  a 


118 


THE  ACTS. 


LA.  D. 


7  And  the  nation  to  whom  they 
shall  he  in  bondage  will  I  judge, 
said  God:  and  after  that  shall  they 
come  forth,  and  serve  °  me  in  this 
place. 

8  And  fc  he  gave  him  the  cove- 
nant  of    circumcision.      And    so c 

o  Ex.3.12.        i/Gen.17.9-11.         cGen.21.1-4. 


strange  land,"  would  come  to  be  synony- 
mous, artd  would  denote  all  their  oppres- 
sions and  trials.  They  would  speak  of 
their  sufferings  as  having  been  endured 
in  Egypt,  because  their  afflictions  there 
were  so  much  more  prominent  than  be- 
fore. (4.)  All  this  receives  countenance 
from  the  version  of  the  LXX.,  and  from 
the  Samaritan  text,  showing  the  manner 
in  which  the  ancient  Jews  were  accus- 
tomed to  understand  it.  (5.)  It  should  be 
added,  that  difficulties  of  chronology  are 
more  likely  to  occur  than  any  others; 
and  it  should  not  be  deemed  "strange  if 
there  are  perplexities  of  this  kind  found 
in  ancient  writings  which  we  cannot  ex- 
plain. It  is  so  in  all  ancient  records;  and 
all  that  is  usually  expected  in  relation  to 
such  difficulties  is  that  we  should  be  able 
to  present  a  probable  explanation. 

7.  And  the  nation,  &c.  Referring  par- 
ticularly to  the  Egyptians.  IF  Will  I  judge. 
The  word  judge  in  the  Bible  often  means 
to  execute  judgment,  as  well  as  to  pro- 
nounce it ;  that  is,  to  punish.  See  John 
xviii.  31;  iii.  17;  viii.  50;  xii.  47.  Acts 
xxiv.  6.  1  Cor.  v.  13,  &c.  It  has  this 
meaning  here.  God  regarded  their  op- 
pressive acts  as  deserving  his  indignation, 
and  he  evinced  it  in  the  plagues  with 
which  he  visited  them,  and  in  their  over- 
throw in  the  Red  sea.  IT  Shall  serve  me. 
Shall  worship  me,  or  be  regarded  as  my 
people.  IT  In  this  place.  That  is,  in  the 
place  Where  God  made  this  promise  to 
Abraham.  These  words  are  not  found  in 
Genesis;  but  similar  words  are  found  in 
Ex.  iii.  12;  and  it  was  a  practice  in  mak- 
ing quotations,  to  quote  the  sense  only,  or 
to  connect  two  or  more  promises  having 
relation  to  the  same  thing. 

8.  And  he  gave  him.  That  is,  God  ap- 
pointed or  commanded  this.  Gen.  xvii.  9 
— 13.  11  Tm  covenant.  The  word  cove- 
nant denotes  properly  a  compact  or  agree- 
ment between  two  or  more  persons,  usu- 
ally attended  with  seals,  or  pledges,  or 
sanctions.  In  Gen.  xvii.  7,  and  elsewhere, 
it  is  said  that  God  would  establish  his 
covenant  with  Abraham;  that  is,  he  made 
him  certain  definite  promises,,  attended 


Abraham  begat  Isaac,  and  circum- 
cised him  the  eighth  day :  and  Isaac 
d  begat  Jacob  ;  and  Jacob e  begat  the 
twelve  patriarchs, 

9  And  the  patriarchs,  moved  with 
■^envy,  sold  Joseph  into  Egypt;  but 
»  God  was  with  him, 

/  Gen. 37  28. 


d  Gen. 25.26 
Ps.105.17. 


e  Gen.29.32,&c. 
g  Gen.39.2.21. 


with  pledges  and  seals,  &c.  The  idea  of 
a  strict  compact  or  agreement  between  God 
and  man,  as  between  eaual  parties,  is  not 
found  in  the  Bible.  It  is  commonly  used, 
as  here,  to  denote  a  promise  on  the  part 
of  God,  attended  with  pledges,  and  de- 
manding, on  the  part  of  man,  in  order  to 
avail  himself  of  its  benefits,  a  stipulated 
course  of  conduct.  The  covenant  is  there- 
fore another  name  for  denoting  two  things 
on  the  part  of  God :  (1 .)  A  command,  which 
man  is  not  at  liberty  to  reject,  as  he  would 
be  if  a  literal  covenant;  and  (2.)  A  pro- 
mise, which  is  to  be  fulfilled  only  on  the 
condition  of  obedience.  The  covenant 
with  Abraham  was  simply  a  promise  to 
give  him  the  land,  and  to  make  him  a 
great  nation,  &c.  It  was  never  proposed 
to  Abraham  with  the  supposition  that  he 
was  at  liberty  to  reject  it,  or  to  refuse  to 
comply  with  its  conditions.  Circumcision 
was  appointed  as  the  mark  or  indication 
that  Abraham  and  those  thus  designated 
were  the  persons  included  in  the  gracious 
purpose  and  promise.  It  served  to  sepa- 
rate them  as  a  peculiar  people  ;  a  people 
whose  peculiar  characteristic  it  was  that 
ihey  obeyed  and  served  the  God  who 
had  made  the  promise  to  Abraham.  The 
phrase  "covenant  of  circumcision"  means, 
therefore,  the  covenant  or  promise  which 
God  made  to  Abraham,  of  which  circum- 
cision was  the  distinguishing  mark  or 
sign.  IT  The  twelve  patriarchs.  The  word 
patriarch  properly  denotes  the  father  and 
ruler  of  a  family.  But  it  is  commonly 
applied,  by  way  of  eminence,  to  the  pro 
genitors  of  the  Jewish  race,  particularly 
to  the  twelve  sons  of  Jacob.  Note,  Acts 
ii.  29. 

9.  Moved  with  envy.  That  is,  dissatis 
fied  with  the  favour  which  their  father 
Jacob  showed  Joseph,  and  envious  at  the 
dreams  which  indicated  that  he  was  to 
be  raised  to  remarkable  honour  above 
his  parents  and  brethren.  Gen.  xxxvii.  3 — 
11.  IT  Sold  Joseph  into  Egypt.  Sold  him, 
that  he  might  be  taken  to"  Egypt.  This 
was  done  at  the  suggestion  ofjudah,  who 
advised  it  that  Joseph  might  not  be  put 
to  death  by  his  brethren.     Gen.  xxxvii 


A.  D.  33.] 


CHAPTER  VII. 


17 


10  And  delivered  him  out  of  all 
his  afflictions,  and  gave  him  favour 
and  wisdom  in  the  sight  of  Pharaoh 
king  of  Egypt ;  and  ho  a  made  him 
governor  over  Egypt  and  all  his 
house. 

1 1  Now  b  there  came  a  dearth 
over  al.  the  land  of  Egypt  and  Cha- 
naan,  and  great  affliction;  and  our 
fathers  found  no  sustenance. 

12  But c  when  Jacob  heard  that 
there  was  corn  in  Egypt,  he  sent 
out  our  fathers  first. 

13  And  at  the  second  time  Jo- 

a  Gen. 41.40.  b  Gen.41.54.  cGen.42.1,2. 


28. — It  is  possible  that  Stephen,  by  this 
fact,  might  have  designed  to  prepare  the 
way  for  a  severe  rebuke  of  the  Jews  for 
having  dealt  in  a  similar  manner  with 
their  Messiah.  IF  But  God  vxis  ivith  him. 
God  protected  him,  and  overruled  ali 
these  wicked  doings,  so  that  he  was 
raised  to  extraordinary  honours. 

10.  And  delivered  him,  &c.  That  is, 
restored  him  to  liberty  from  his  servitude 
and  humiliation,  and  raised  him  up  to 
high  honours  and  offices  in  Egypt.  IT  Fa- 
vour and  wisdom.  The  favour  was  the 
result  of  his  wisdom.  His  wisdom  was 
particularly  evinced  in  interpreting  the 
dreams  of  Pharaoh.  Gen.  xli.  IT  And 
made  him  governor,  &c.  Gen.  xli.  40. 
H  All  his  house.  All  the  family,  or  all  the 
court  and  government,  of  the  nation. 

1 1.  Now  there  came  a  dearth.  A  famine. 
Gen.  xli.  54.  IT  And  Chanaan.  Jacob  was 
living  at  that  time  in  Canaan.  IT  Found 
no  sustenance.  No  food;  no  means  of 
living. 

12.  Was  corn  in  Egypt.  The  word 
corn  here  rather  denotes  wheat.  Note, 
Matt.  xii.  1.  t  Our  fathers.  His  ten  sons; 
all  his  sons  except  Joseph  and  Benjamin. 
Gen.  xlii.  Stephen  here  refers  only  to 
the  history,  without  entering  into  details. 
By  this  general  reference  he  sufficiently 
showed  that  ho  believed  what  Moses  had 
spoken,  and  did  not  intend  to  show  him 
disrespect. 

13.  Joseph  was  made  known.  Gen.  xlv. 
4.  IT  Joseph's  kindred,  <fec.  His  relatives  ; 
his  family-  Gen.  xlv.  16. 

J 4.  All  his  kindred.  His  father,  and 
family.  Gen.  xlv.  17—28;  xlvi.  1—26. 
IT  'threescore  and  fifteen  souls.  Seventy- 
five  persons.  There  has  been  much  per- 
plexity felt  in  the  explanation  of  this  pas- 
sage. In  Gen.  xlvi.  26.  Ex.  i.  5.  and  Deut. 
x.  22,  it  is  expressly  said  that  the  number 


seph  d  was  made  known  to  his  bre- 
thren ;  and  Joseph's  kindred  was 
made  known  unto  Pharaoh. 

14  Then  sent  Joseph,  and  called 
his  father  Jacob  to  him,  and  all  ehis 
kindred,  threescore  and  fifteen  souls. 

15  So  Jacob  went  down  into 
Egypt,  and  died,  he,  and  our  fa- 
thers, 

16  And  were  carried  f  over  into 
Sychem,  and  laid  in  the  sepulchre 
that  Abraham  bought  for  a  sum  of 
money  of  the  sons  of  Emmor  the 
father  of  Sychem. 

d  Gen.45.4,16.        t  Gen.46.27.  De.  10.22,     /Jo».24.32. 

which  went  down  to  Egypt  consisted  of 
but  seventy  persons.  The  question  is,  in 
what  way  these  accounts  can  be  recon- 
ciled ?  It  is  evident  that  Stephen  has  fol- 
lowed the  account  which  is  given  by  the 
Septuagint.  In  Gen.  xlvi.  27,  that  version 
reads,  "But  the  sons  of  Joseph  who  were 
with  him  in  Egypt,  were  nine  souls ;  all 
the  souls  of  the  house  of  Jacob  which 
came  with  Jacob  into  Egypt,  were  seven- 
ty-five souls."  This  number  is  made  out 
by  adding  these  nine  souls  to  the  sixty- 
six  mentioned  in  ver.  26.  The  difference 
between  the  Septuagint  and  Moses  is, 
that  the  former  mentions  five  descendants 
of  Joseph  who  are  not  recorded  by  the 
latter.  The  names  of  the  sons  of  Ephraim 
and  Manasseh  are  recorded  in  1  Chron. 
vii.  14 — 21.  Their  names  were  Ashriel, 
Machir,  Zelophehad,  Peresh,  sons  of  Ma- 
nasseh; and  Shuthelah,  son  of  Ephraim. 
Why  the  Septuagint  inserted  these,  it  may 
not  be  easy  to  see.  But  such  was  evi- 
dently the  fact;  and  the  fact  accords  ac- 
curately with  the  historic  record,  though 
Moses  did  not  insert  their  names.  The 
solution  of  difficulties  in  regard  to  chro- 
nology is  always  difficult ;  and  what 
might  be  entirely  apparent  to  a  Jew  in 
the  time  of  Stephen,  may  be  wholly  in- 
explicable to  us. 

15,  16.  And  died.  Gen.  xlix.  33.  H  He 
and  our  fathers.  The  time  which  the  Is- 
raelites remained  in  Egypt  was  two  hun- 
dred and  fifteen  years ;  so  that  all  the 
sons  of  Jacob  were  deceased  before  the 
Jews  went  out  to  go  to  the  land  of  Ca- 
naan. IT  And  were  carried  over.  Jacob 
himself  was  buried  in  the  field  of  Mas- 
pelah,  by  Joseph  and  his  brethren.  Gon. 
1.13.  It  is  expressly  said  that  the  bonei 
of  Joseph  were  carried  by  the  Israelites 
when  they  went  into  the  land  of  Canaan, 
and  buried  in  Shechem.    Jo&h  xxiv.  32. 


120 

17  But  when  the  time  of  the 
promise  chew  nigh,  which  God 
had  sworn  to  Abraham,  the  people 


THE  ACTS.  [a.  D.  33. 

■  grew  and  multiplied  in  Egypt, 
•  18  Till  another  king  arose,  which 
knew  not  Joseph. 

o  Ex.l.7-9 


Oomp.  Gen.  1.  25.  No  mention  is  made 
in  the  Old  Testament  of  their  carrying  the 
hones  of  any  of  the  other  patriarchs  ;  but 
the  thing  is  highly  probable  in  itself.  If 
the  descendants  of  Joseph  carried  his 
bones,  it  would  naturally  occur  to  them 
to  take  also  the  bones  of  each  of  the  pa- 
triarchs, and  give  them  an  honourable 
sepulchre  together  i«.i  the  land  of  promise. 
Josephus  (Antiq.  b.  ii.  ch.  viii.  §  2)  says 
thai  "  the  posterity  and  sons  of  these  men 
(of  the  brethren  of  Joseph),  after  some 
time,  carried  their  bodies  and  buried 
them  in  Hebron ;  but  as  to  the  bones  of 
Joseph,  they  carried  them  into  the  land 
of  Canaan  afterward,  when  the  Hebrews 
went  out  of  Egypt."  This  is  the  account 
which  Josephus  gives,  and  it  is  evidently 
in  accordance  with  the  common  opinion 
of  the  Jewish  writers  that  they  were 
buried  iu  Hebron.  Yet  the  tradition  is 
not  uniform.  Some  of  the  Jews  affirm 
that  ihey  were  buried  in  Sychem.  (Kui- 
noel.)  As  the  Scriptures  do  not  any  where 
deny  that  the  fathers  were  buried  in  Sy- 
chem, it  cannot  be  proved  that  Stephen 
was  in  error.  There  is  one  circumstance 
of  strong  probability  to  show  that  he  was 
correct.  At  the  time  this  defence  was 
delivered,  Sychem  was  in  the  hands 
of  the  Samaritans,  between  whom  and 
the  Jews  there  was  a  violent  hostility. 
Of  course  the  Jews  would  not  be  will- 
ing to  concede  that  the  Samaritans 
had  the  bones  of  their  ancestors;  and 
hence  perhaps  the  opinion  had  been 
maintained  that  they  were  buried  in 
Hebron.  IT  Into  Sychem.  This  was  a 
town  or  village  near  to  Samaria.  It  was 
called  Sichar  (Note,  John  iv.  5),  Shechem, 
and  Sychem.  It  is  now  called  Naplous, 
or  Napolose,  and  is  ten  miles  fromShiloh, 
and  about  forty  from  Jerusalem,  towards 
the  north.  IT  That  Abraham  bought.  The 
■word  Abraham  here  has  given  rise  to 
considerable  perplexity ;  and  it  is  now 
pretty  generally  conceded  that  it  is  a  mis- 
take. It  is  certain,  from  Gen.  xxxiii.  19. 
and  Josh.  xxiv.  32,  that  this  piece  of  land 
was  bought,  not  by  Abraham,  but  by  Ja- 
cob, of  the  sons  of  Hamor,  the  father  of 
Sh.echem.  The  land  which  Abraham 
purchased  was  the  cave  of  Macpelah,  of 
the  sons  of  Heth,  in  Hebron.  Gen.  xxiii. 
Various  solutions  have  been  proposed  of 
this  difficulty,  which  it  is  not  necessary 
to  detail.    It  may  be  remarked,  however, 


(1.)  That  as  the  text  now  stands,  it  is  an 
evident  error.  This  is  clear  from  the 
passages  cited  from  the  Old  Testament, 
above.  (2.)  It  is  not  at  all  probable  that 
either  Stephen  or  Luke  would  have  com- 
mitted such  an  error.  Every  considera- 
tion must  lead  us  to  the  conclusion  that 
they  were  too  well  acquainted  with  such 
prominent  points  of  the  Jewish  history  to 
commit  an  error  like  this.  (3.)  The  pro- 
bability, therefore,  is,  that  the  error  has 
arisen  since;  but  how,  is  not  known,  nor 
is  there  any  way  of  ascertaining.  All  the 
ancient  versions  agree  in  reading  Abra 
ham.  One  MS.  only  reads  "  Abraham  our 
father."  Some  have  supposed,  therefore, 
that  it  was  written  "  which  our  father 
bought,"  and  that  some  early  transcriber 
inserted  the  name  of  Abraham.  Others, 
that  the  name  was  omitted  entirely  by 
Stephen  ;  and  then  the  antecedent  to  the 
verb  "bought"  will  be  "Jacob,"  in  ver. 
15,  according  with  the  fact.  Other  modes 
have  been  proposed  also,  but  none  are 
entirely  satisfactory.  If  there  was  posi- 
tive proof  of  Stephen's  inspiration,  or  if 
it  were  necessary  to  make  that  out,  the 
difficulty  would  be  much  greater.  But 
it  has  already  been  remarked  that  there 
is  no  decisive  evidence  of  that :  and  it  is 
not  necessary  to  make  out  that  point  to 
defend  the  Scriptures.  All  that  can  be 
demanded  of  the  historian  is,  that  he 
should  give  a  fair  account  of  the  defence 
as  it  was  delivered  ;  and  though  the  pro- 
bability is  that  Stephen  would  not  commit 
such  an  error,  yet,  admitting  that  he  did. 
it  by  no  means  proves  that  Luke  was  not 
inspired,  or  that  Luke  has  committed  any 
error  in  recording  what  v:as  actually  said. 
IT  Of  the  sons  of  Emmor.  In  the  Hebrew, 
(Gen.  xxxiii.  19),  "the  children  of  Hamor" 
— but  different  ways  of  rendering  the 
same  word. 

17.  The  lime  of  the  promise.  The  time 
of  the  fulfilment  of  the  promise.  H  The 
people  grew,  &c.     Ex.  i.  7 — 9. 

18.  Till  another  king  arose.  This  is 
quoted  from  Ex.  i.  8.  What  was  the  name 
of  this  king  is  not  certainly  known.  The 
common  name  of  all  the  kings  of  Egypt 
was  Pharaoh,  as  Caesar  became  the  com- 
mon name  of  the  emperors  of  Rome  after 
the  time  of  Julius  Caesar:  thus  we  say,  Au- 
gustus Caesar,  Tiberius  Ca?sar,  &c.  It  has 
commonly  been  supposed  to  have  been 
the  celeb 'ated  Rameses,  or  Ramses  Mei 


A.  D.  33.] 


CHAPTER   Vli. 


121 


19  The  same  dealt  subtilly  with 
our  kindred,  and  evil-entreated  our 
fathers,  so  a  that  they  cast  out  their 
young-  children,  to  the  end  they 
might  not  live. 

20  In  which  time  Moses  h  was 
born,  and  was  '  exceeding-  fair,  and 

a  Ex.1.22.  I  Ex.2.2,&c.  »  or,  fair  to  God, 


amoun,  the  sixth  king  of  the  eighteenth 
dynasty;  and  the  event  is  supposed  to 
have 'occurred  about  1559  years  before 
the  Christian  era.  But  M.  Champollion 
Bupposes  that  his  name  was  JNIandonei, 
whose  reign  commenced  1585,  and  ended 
1565  yeais  before  Christ.  (Essay  on  the 
Hieroglyphic  System,  pp.  94,  95.)  *I  That 
kneiv  not  Joseph.  It  can  hardly  be  sup- 
posed that  he  would  be  ignorant  of  the 
name  and  deeds  of  Joseph,-  and  this  ex- 
pression, therefore,  probably  means  that 
he  did  not  favour  the  designs  of  Joseph; 
he  did  not  remember  the  benefits  he  had 
conferred  on  the  nation ;  or  furnish  the 
patronage  for  the  kindred  of  Joseph  which 
had  been  secured  for  them  by  Joseph 
under  a  former  reign. — National  ingrati- 
tude and  forgetfulness  of  favours  have  not 
been  uncommon  in  the  world ;  and  a 
change  of  dynasty  or  succession  has  often 
obliterated  all  memory  of  former  obliga- 
tions and  compacts. 

19.  Dealt  subtilly.  He  acted  deceit- 
fully ;  he  used  fraud.  The  cunning  or 
deceitful  attempt  which  is  referred  to,  is 
his  endeavour  to  weaken  and  destroy  the 
Jewish  people  by  causing  their  male  chil- 
dren to  be  put  to  death.  Ex.  i.  22.  1T  Our 
kindred.  Our  nation,  or  our  ancestors, 
tf  And  evil-entreated.  Was  unjust  and 
cruel  towards  them.  1T  So  that,  &c.  For 
that  purpose,  or  to  cause  them  to  cast 
them  out.  He  dealt  with  them  in  this 
cruel  manner,  hoping  that  the  Israelites 
themselves  would  destroy  their  own  sons, 
that  they  might  not  grow  up  to  experience 
the  same  sufferings  as  their  fathers  had. 
The  cunning  or  subtilty  of  Pharaoh  ex- 
tended to  every  thing  that  he  did  to  op- 
press, to  keep  under,  and  to  destroy  the 
children  of  Israel. 

20.  In  which  time,  &:c.  During  this 
period  o[  oppression.  See  Ex.  ii.  2,  &c. 
IT  Was  exceeding  fair.  Greek,  "  was  fair 
to  God;"  properly  rendered  v;as  very 
hantls'fme.  The  word  God  is  used  in  the 
Greek  here  in  accordance  with  the  He- 
brew usage,  by  which  any  tiling  that  is 
very  handsome,  or  lofty,  or  grand,  is  thus 
designated.  Thus,  Ps.  xxxvi.  7,  mountain* 
of  God   mean  lofty  mountains;  Ps.  lxxx. 

'  L 


nouiished  up  in  his  father's  house 
three  months  : 

■31  And  when  he  was  cast  out, 
Pharaoh's  daughter  took  him  up, 
and  c  nourished  him  for  her  own 
son. 

22  And  Moses  was  learned  in  all 

c  Ex.2. 10. 


11,  cedars  of  God,  mean  lofty,  beautiful 
cedars.  Thus  Nineveh  is  called  "  a  great 
city  to  God"  (Jonah  iii.  3,  Greek),  mean- 
ing a  very  great  city.  The  expression 
here  means  simply  that  Moses  was  very 
fair,  or  handsome.  Comp.  Heb.  xi.  23, 
where  he  is  called  "a proper  child,"  i.  e. 
a  nandsome  child.  It  would  seem  from 
this,  that  Moses  was  preserved  by  his 
mother  on  account  of  his  beauty;  and 
this  is  hinted  at  in  Ex.  ii.  2.  And  it  would 
also  seem  from  this,  that  Pharaoh  had 
succeeded  by  his  oppressions  in  what  he 
had  attempted ;  and  that  it  was  not  un- 
usual for  parents  among  the  Jews  to  ex- 
pose their  children,  or  to  put  them  to 
death. 

21.  Was  cast  out.  When  he  was  ex- 
posed on  the  banks  of  the  Nile.  Ex.  ii.  3. 
IT  And  nourished  him.  Adopted  him,  and 
treated  him  as  her  son.  Ex.  ii.  10.  It  ia 
implied  in  this,  that  he  was  educated  by 
her.  An  adopted  son  in  the  family  of 
Pharaoh  would  be  favoured  with  all  the 
advantages  which  the  land  could  furnish 
for  an  education. 

22.  Moses  was  learned.  Or,  was  in- 
structed. It  does  not  mean  that  he  had 
that  learning,  but  that  he  was  carefully 
trained  or  educated  in  that  wisdom.  The 
passage  does  not  express  the  fact  that 
Moses  was  distinguished  for  learning,  but 
that  he  was  carefully  educated,  or  that 
pains  were  taken  to  make  him  learned. 
H  In  all  the  wisdom,  &c.  The  learning  of 
the  Egyptians  was  confined  chiefly  to  as- 
trology', to  the  interpretation  of'< 

to  medicine,  to  mathematics,  and  to  th<  r 
sacred  science  or  traditionary  doctrines 
about  religion,  which  were  cot 
chiefly  under  their  hieroglyphics.  Their 
learning  is  not  unfrequently  spoken  of  in 
the  Scriptures.  1  Kings  iv.  30.  Comp.  Is-a. 
xix.  11,12.  And  their  knowledge  is  equal- 
ly celebrated  in  the  heathen  world.  It  ia 
known  that  science  was  carried  from 
Egypt  to  Phenicia,  a.id  thence  to  Greece  ; 
and  not  a  few  of  the  Grecian  philosophers 
travelled  to  Egypt  in  pursuit  of  know- 
ledge. 1f  And  was  mighty.  Was  power- 
ful, or  uas  distinguished.  This 
that  he  w7as  eminent  in  Egypt,  before  he 


129 


the  wisdom  of  the  Egyptians,  and 
fl  was  mighty  in  words  and  in  deeds. 

23  And  *  when  he  was  full  forty 
years  old,  it  came  into  his  heart  to 
visit  his  brethen  the  children  of  Is- 
rael. 

24  And  seeing  one  of  them  suffer 
wrong,  he  defended  him,  and  aveng- 
ed him  that  was  oppressed,  and 
smote  the  Egyptian : 

25  For 'he  supposed  his  brethren 
would    have  understood   how  that 


THE  ACTS.  [A.  1).  33. 

God   by   his   hand   would    deliver 
them  :  but  they  understood  not. 

26  And  the  next  day  he  shewed 
himself  unto  them  as  they  strove, 
and  would  have  set  them  at  one 
again,  saying,  Sirs,  ye  are  brethren  ; 
why  do  ye  wrong  one  to  another  ] 

27  But  he  that  did  his  neighbour 
wrong  thrust  him  away,  saying, 
Who  made  thee  a  ruler  and  a  judge 
over  us  ? 

28  Wilt  thou   kill   me   as   thou 


a  Lu.24.19. 


b  Ex.2.11,&c. 


conducted  the  children  of  Israel  forth. 
It  refers  to  his  addresses  to  Pharaoh,  and 
to  the  miracles  which  he  wrought  before 
their  departure.  IT  In  words.  From  Ex. 
iv.  10,  it  seems  that  Moses  was  "  slow  of 
speech,  and  of  a  slow  tongue."  When  it 
is  said  that  he  was  mighty  in  words,  it 
means  that  he  was  mighty  in  his  commu- 
nications to  Pharaoh,  though  they  were 
spoken  by  his  brother  Aaron.  Aaron  was 
in  his  place,  and  Moses  addressed  Pha- 
raoh through  him,  who  was  appointed  to 
deliver  the  message.  Ex.  iv.  11 — 16. 
IT  Deeds.     Miracles.   Ex.  vii.  &c. 

23.  Full  forty  years  of  age.  This  is  not 
recorded  in  the  Old  Testament ;  but  it  is 
a  constant  tradition  of  the  Jews  that  Mo- 
ses was  forty  years  of  age  when  he  un- 
dertook to  deliver  them.  Thus  it  is  said, 
"  Moses  lived  in  the  palace  of  Pharaoh 
forty  years ;  he  was  forty  years  in  Midi- 
an;  and  he  ministered  to  Israel  forty 
years."  (Kuinoel.)  IT  To  visit,  &c.  Pro- 
bably with  a  view  of  delivering  them 
from  their  oppressive  bondage.  Comp. 
ver.  25. 

24.  Suffer  wrong.  The  wrong  or  injury 
wa9,  that  the  Egyptian  was  smiting  the 
Hebrew.  Ex.  ii.  11,  12.  IT  Smote  the 
Egyptian.  He  slew  him,  and  buried  him 
in  the  sand. 

25.  For  he  supposed.  This  is  not  men- 
tioned by  Moses;  but  it  is  not  at  all  im- 
probable. When  they  saw  him  alone 
contending  with  the  Egyptian,  when  it 
was  understood  that  he  had  come  and 
taken  vengeance  on  one  of  their  oppres- 
sors, it  might  have  been  presumed  that 
lie  regarded  himself  as  directed  by  God 
to  interpose,  and  save  the  people. 

26.  And  the  next  day.  Ex.  ii.  13.  IT  He 
shewed  himself.  He  appeared  in  a  sud- 
den and  unexpected  manner  to  them. 
H  Unto  them.  That  is,  to  two  of  the  He- 
brews. Ex.  ii.  IS  IT  As  they  strove.  As 
they  were  engaged  in  a  quarrel.  IF  Have 
set  them  at  one     Giteek,  "  would  have 


urged  them  to  peace."  This  he  did  by 
remonstrating  with  the  man  that  did  the 
wrong.  II  Sa  ying.  What  follows  is  not 
quoted  literally  from  the  account  which 
Moses  gives,  but  it  is  substantially  the 
same.  IT  Sirs.  Greek,  "  men."  IT  Ye  are 
brethren.  You  belong  not  only  to  the 
same  nation,  butyou  are  brethren  and 
companions  in  affliction,  and  should  not, 
therefore,  contend  with  each  other.— One 
of  the  most  melancholy  scenes  in  this 
world  is  that,  where  those  who  are  poor, 
and  afflicted,  and  oppressed,  add  to  all 
their  other  calamities,  altercations  and 
strifes  among  themselves.  Yet  it  is  from 
this  class  that  contentions  and  lawsuits 
usually  arise.  The  address  which  Moses 
here  makes  to  the  contending  Jews, 
might  be  applied  to  the  whole  human 
family,  in  view  of  the  contentions  and 
wars  of  nations ;  '  Ye  are  brethren,  mem- 
bers of  the  same  great  family,  and  why  do 
you  contend  with  each  other  V 

27.  But  he  that  did,  &c.  Intent  on  his 
purpose,  filled  with  rage  and  passion,  he 
rejected  all  interference,  and  all  attempts 
at  peace. — It  is  usually  the  man  that  does 
the  injury  that  is  unwilling  to  be  recon- 
ciled ;  and  when  we  find  a  man  that  re- 
gards the  entreaties  of  his  friends  as  im- 
proper interference,  when  he  becomes 
increasingly  angry  when  we  exhort  him 
to  peace,  it  is  usually  a  strong  evidence 
that  he  is  conscious  that  he  has  been  at 
fault.  If  we  wish  to  reconcile  parties, 
we  should  go  first  to  the  man  that  has 
been  injured.  In  the  controversy  be- 
tween God  and  man,  it  is  the  sinner  who 
has  done  the  wrong,  that  is  unwilling  to 
be  reconciled,  and  not  God.  1T  His  neigh- 
hour.  The  Jew  with  whom  he  was  con- 
tending. IT  Who  made  thee,  &c.  What 
right  have  you  to  interfere  in  this  mat- 
ter ?  The  usual  salutation  with  which  a 
man  is  greeted  who  attempts  to  prevent 
quarrels. 

28    Wilt  thou  kill  me,  &c    How  it  was 


A.D.  33.  J 


CHAPTER  \'U. 


123 


didst  the  Egyptian  yesterday] 

39  Then  fled  Moses  at  this  say- 
ing ;  and  was  a  stranger  in  the  land 
of  Madian,  where  he  begat  two 
sons. 


\ 


known  that  he  had  killed  the  Egyptian 
does  not  appear.  It  was  probably  com- 
municated by  the  man  who  was  rescued 
from  the  hands  of  the  Egyptian.  Ex.  ii. 
11,  12. 

29.  Then  Moses  fled,  &c.  Moses  fled 
because  he  now  ascertained  that  it  was 
known.  He  supposed  that  it  had  been 
unobserved.  Ex.  ii.  12.  But  he  now  sup- 
posed that  the  knowledge  of  it  might 
reach  Pharaoh,  and  that  his  life  might 
thus  be  endangered.  Nor  did  he  judge 
incorrectly  ;  for  as  soon  as  Pharaoh  heard 
of  it,  he  sought  to  take  his  life.  Ex.  ii.  15. 
*J  Was  a  stranger.  Or  became  a  sojourner 
(w4f«ixa$),  one  who  had  a  temporary 
abode  in  the  land.  The  use  of  this  word 
implies  that  he  did  not  expect  to  make 
that  his  permanent  dwelling.  H  In  the 
land  of  Madian.  This  was  a  part  of  Ara- 
bia. It  was  situated  on  the  east  side  of 
the  Red  sea.  The  city  of  Midian  is  placed 
there  by  the  Arabian  geographers;  but 
the  Midianites  seem  to  have  spread  them- 
selves along  the  desert  east  of  mount  Seir, 
to  the  vicinity  of  theMoabites.  To  the  west 
they  extended  also  to  the  neighbourhood 
of  mount  Sinai.  This  was  extensively  a 
desert  region,  an  unknown  land  ;  and 
Moses  expected  there  to  be  safe  from 
Pharaoh.  IT  Where  he  begat  two  sons. 
He  married  Zipporah,  the  daughter  of 
Read  (Ex.  ii.  18),  or  Jelhro  (Num.  x.  29. 
Ex.  iii.  I),  a  priest  of  Midian.  The  names 
of  the  two  sons  were  Gershom  and  Elie- 
zer.  Ex.  xviii.  3,  4. 

30.  And  when  forty  years,  &c.  At  the 
age  of  eighty  years.  'This,  however,  was 
known  by  tradition.  It  is  not  expressly 
mentioned  by  Moses.  It  is  said,  however, 
to  have  been  after  the  king  of  Egypt  had 
died  (Ex.  ii.  23) ;  and  the  tradition  is  not 
improbable.  IT  In  the  wilderness  of  mount 
Sinai.  In  the  desert  adjacent  to,  or  that 
surrounded  mount  Sinai.  In  Ex.  iii.  1,  it 
is  said  that  this  occurred  at  mount  Horch. 
But  there  is  no  contradiction;  Horeband 
Sinai  are  different  peaks  or  elevations  of 
the  same  mountain.  They  are  represent- 
ed as  springing  from  the  same  base,  and 
branching  out  in  different  elevations. 
The  mountains,  according  to  Burckhardt, 
are  a  prodigious  pile,  comprehending 
btany  peaks,  and  about  thirty  miles  in 
diameter.    From  one  part  of  this  rnoun- 


30  And  a  when  forty  years  were 
expired,  there  appeared  to  him  in 
the  wilderness  of  mount  Sina,  an 
angel  of  the  Lord,  in  a  flame  of  fire 
in  a  bush. 

a  Ex.3.2,&c 

tain,  Sinai,  the  law  was  given  to  the  chil- 
dren of  Israel.  *X  An  angel  of  the  Lord. 
The  word  angel  means  properly  a  mm  • 
senger  (Note,  Matt.  i.  20),  and  is  applied 
to  the  invisible  spirits  in  heaven,  to  men, 
to  the  winds,  or  pestilence,  or  to  whatever 
is  appointed  as  a  messenger  to  make  known 
the  will  of  God.  The  mere  name,  there- 
fore, can  determine  nothing  about  tho 
nature  of  the  messenger.  That  name 
might  be  applied  to  any  messenger,  even 
an  inanimate  object.  The  nature  and 
character  of  this  messenger  are  to  be 
determined  by  other  considerations.  The 
word  may  denote  that  the  bush  on  fire 
was  the  messenger.  But  a  comparison 
with  the  other  places  where  this  occurs 
will  show  that  it  was  a  celestial  mes- 
senger, and  perhaps  that  it  was  the  Mes- 
siah who  wa3  yet  to  come,  appearing  to 
take  the  people  of  Israel  under  his  own 
charge  and  direction.  Comp.  John  i.  11, 
where  the  Jews  are  called  "his  own." 
In  Ex.  iii.  2,  it  is  said  that  the  angel  of  the 
Lord  appeared  in  a  flame  of  fire  ;  in  ver. 
4,  it  is  said  that  Jehovah  spake  to  him  out 
of  the  midst  of  the  bush  ;  language  which 
implies  that  God  was  there,  and  which  is 
strongly  expressive  of  the  doctrine  that 
the  angel  was  Jehovah.  In  Ex.  xxiii.  20, 
21,  God  says,  "I  send  an  angel  before 
thee,  to  keep  thee  in  the  way,  and  to 
bring  thee  into  the  place  which  I  have 
prepared.  Beware  of  him,  and  obey  his 
voice,"  &c.  ver.  23 ;  xxxii.  34 ;  xxxiii.  2. 
In  all  these  places  this  angel  is  mentioned 
as  an  extraordinary  messenger  to  conduct 
them  to  the  land  of  Canaan.  He  was  to 
guide  them,  defend  them,  and  drive  out 
the  nations  before  them.  All  these  cir- 
cumstances seem  to  point  to  the  conclu- 
sion that  this  was  no  other  than  the  future 
Deliverer  of  the  world,  who  came  then  to 
take  his  people  under  his  own  guidance, 
as  e/nblematic  of  the  future  redemption 
of  mankind.  1T  In  a  flame  of  fire.  That 
is,  in  what  appeared  to  be  a  flame  of  lire. 
The  bush  or  clump  of  trees  seemed  to  be 
on  fire,  or  to  be  illuminated  with  a  pecu 
liar  splendour.  God  is  often  represented 
as  encompassed  with  this  splendour,  or 
glory.  Luke  ii.  9.  Matt.  xvii.  1 — 5.  Acts 
ix.  3;  xii.  7.  IT  In  a  bush.  In  a  prove,  or 
clump  of  trees.  Probably  the  light  was 
seen  issuing  from  the  midst  of  such  a  grove* 


124 


THE  ACTS. 


[A.D.  33. 


31  When  Moses  saw  if,  he  won- 
dered at  the  sight :  and  as  he  drew 
near  to  behold  it,  the  voice  of  the 
Lord  came  unto  him, 

32  Saying,  I  am  the  God  °  of  thy 
fathers,  the  God  of  Abraham,  and 
the  God  cf  Isaac,  and  the  God  of 
Jacob.  Then  Moses  trembled,  and 
durst  not  behold. 

33  Then  said  the  Lord  to  him, 
Put  b  off  thy  shoes  from  thy  feet; 
for  the  place  where  thou  standest  is 
holy  ground. 

34  I  have  seen,  I  have  seen  the 
affliction  of  my  people  which  is  in 
Egypt,    and    I    have    heard    their 

o  Matt.22.32.  He.11.16.  b  Jos.5.15.  Ec.5.1. 

31.  He  wondered,  &c.  What  particu- 
larly attracted  his  attention  was  the  fact 
that  the  bush  was  not  consumed.  Ex.  iii. 
2,  3.  tF  The  voice  of  the  Lord.  Jehovah 
spake  to  him  from  the  midst  of  the  bush. 
He  did  not  see  him,  but  he  simply  heard 
a  voice. 

32.  Saying,  lam  the  God,&c.  See  this 
explained,  Notes,  Matt.  xxii.  32.  IT  Then 
Moses  trembled.  Ex.  iii.  6. 

33.  Then  said  the  Lord,  &c.  In  Ex.  iii. 
this  is  introduced  in  a  different  order,  as 
being  spoken  before  God  said  "  I  am  the 
God,"  &c.  IT  Put  off  thy  shoes,  &c.  Ex.  iii.  5. 
To  put  off  the  shoes,  or  sandals,  was  an 
act  of  reverence.  Especially  the  ancients 
were  not  permitted  to  enter  a  temple  or 
holy  place  with  their  shoes  on.  Indeed, 
it  was  customary  for  the  Jews  to  remove 
their  shoes  whenever  they  entered  any 
house,  as  a  mere  matter  of  civility.  Comp. 
Notes,  John  xiii.  5.  See  Josh.  v.  15.  IF  Is 
holy  ground.  Is  rendered  sacred  by  the 
pvmbol  of  the  divine  presence.  We 
should  enter  the  sanctuary,  the  place  set 
apart  for  divine  worship,  not  only  with 
reverence  in  our  hearts,  but  with  every 
external  indication  of  veneration.  Solemn 
awe,  and  deep  seriousness,  become  the 
place  set  apart  to  the  service  of  God. 

34.  I  have  seen,  &c.  The  repetition  of 
this  word  is  in  accordance  with  the  usage 
of  the  Hebrew  writers  when  they  wish 
to  represent  any  thing  emphatically. 
IF  Their  groaning.  Under  their  oppres- 
sions. IF  Am  come  down.  This  is  spoken 
in  accordance  with  human  conceptions. 
It  means  that  God  was  about  to  deliver 
them.  IF  /  will  send  thee,  &c.  This  is  a 
mere  summary  of  what  is  expressed  at 
much  gteatGr  length  in  Ex.  iii.  7 — 10. 


groaning,  and  am  com*',  down  to 
deliver  them.  And  now  come,  I 
will  send  thee  into  Egypt. 

35  This  Moses,  whom  they  re- 
fused, (saying,  Who  made  thee  a 
ruler  and  a  judge?)  the  same  did 
God  send  to  be  a  ruler  and  a  deli- 
verer, by  the  hand  of  the  e  angel 
which  appeared  to  him  in  the  bush. 

3G  He  brought  them  out,  after  d 
that  he  had  shewed  wonders  and 
signs  in  the  land  of  Egypt,  and  in 
the  Red  sea,  and  in  the  wilderness, 
forty  c  years. 

37  This  is  that  Moses  which 
said  f  unto  the  children  of  Israel,  A 

c  Ex.14. 19.  Nu.20.16.  d  Ex.  c.7,9,9,10,11,  &  14. 

eEx.16.35.       /De.lS.15,lS.  c.3.22. 


35.  Whom  they  refused.  That  is,  when 
he  first  presented  himself  to  them.  Ex.  ii. 
13,  14.  Stephen  introduces  and  dwells 
upon  this  refusal  in  order,  perhaps,  to  re- 
mind them  that  this  had  been  the  charac- 
ter of  their  nation ;  and  to  prepare  the 
way  for  the  charge  which  he  intended 
to  bring  against  those  whom  he  address- 
ed, as  being  stiff-necked  and  rebellious. 
See  ver.  51,  52,  &c.  IT  A  ruler.  A  mili- 
tary leader,  or  a  governor  in  civil  matters. 
*l  A  deliverer  A  Redeemer.  x\ireMr'y,v, 
It  properly  means  one  who  redeems  a 
captive  or  a  prisoner  by  paying  a  price  or 
ransom.  And  it  is  applied  thus  to  our 
Lord  Jesus,  as  having  redeemed  or  pur- 
chased sinners  by  his  blood  as  a  price. 
Titus  ii.  14.  1  Pet.  i.  18.  Heb.  ix.  12.  It 
is  used  here,  however,  in  a  more  general 
sense  to  denote  the  deliverance,  without 
specifying  the  manner.  Comp,  Ex.  vi.  6. 
Luke'xxiv.  21;  i.  68;  ii.  38.  IF  By  the 
hand  of  the  angel.  Under  the  direction 
and  by  the  help  of  the  angel.  Num.  xx. 
16.    See  on  ver.  30. 

36.  Wcnders  and  signs.  Miracles,  and 
remarkable  interpositions  of  God.  See 
Note,  Acts  ii.  22.  IT  In  the  land  of  Egypt. 
By  the  ten  plagues.  Ex.  iv — xii.  IT  In  the 
Red  sea.  Dividing  it,  and  conducting  the 
Israelites  in  safely,  and  overthrowing  tho 
Egyptians.  Ex.  xiv.  IF  In  the  wilderness. 
During  their  forty  years' journey  to  the 
promised  land.  The  wonders  or  miracles 
were,  providing  them  with  manna  daily ; 
with  flesh  in  a  miraculous  manner,  with 
water  from  the  rock,  &c.  Ex.  xvi.  xvii.  &c. 

37.  Which  said,  &c.Deu.xviii.l519  See 
this  explained  Acts  iii.  22.  Stephen  in- 
troduced this  to  remind  them  of  the  pro- 
mise of  a  Messiah ;  to  show  his  faith  in 


A.  D.  33.] 


CHAPTER  VII. 


12ft 


prophet  shall  the  Lord  your  God 
raise  up  unto  you  of  your  brethren, 
'like  unto  me;  him  a  shall  ye  hear. 

38  This  b  is  he  that  was  in  the 
church  in  the  wilderness,  with  the 
angel  e  which  spake  to  him  d  in  the 
mount  Sina,  and  with  our  fathers ; 
who e  received -f  the  lively  oracles  to 
give  unto  us  : 

39  To  whom  our  fathers  would 
not  obey,  but  thrust  him  from  them, 
and  in  their  hearts  turned  back 
again  into  Egypt, 

40  Saying^  unto  Aaron,  Make  us 
gods  to  go  before  us  :  for  as  for  this 

»  or,  at  myttlf.  a  Matt. 17.5.  b  He. 2. 2.  c  la. 
63.9.  Gal .3. 19.  d  Ex.19.3,17.  c  De.5.27,31.  Jno. 
1.17.       /Ro.3.2.        ffEx.38.1. 

it ;  and  particularly,  to  remind  them  of 
their  obligation  to  hear  and  obey  him. 

oS.  In  the  church.  The  word  church 
means  literally  the  people  called  out ;  and 
is  applied  with  great  propriety  to  the  as- 
sembly or  multitude  called  out  of  Egypt, 
and  separated  from  the  world.  It  has 
not,  however,  of  necessity  our  idea  of  a 
church;  but  means  the  assembly,  or  peo- 
ple called  out  of  Egypt,  and  placed  under 
the  conduct  of  Moses.  IT  With  the  angel. 
In  this  place  there  is  undoubted  reference 
to  the  giving  of  the  law  on  mount  Sinai. 
Yet  that  was  done  by  God  himself.  Ex. 
xx.  It  is  clear,  therefore,  that  by  the  angel 
here,  Stephen  intends  to  designate  him 
who  was  God.  It  may  be  observed,  how- 
ever, that  the  law  is  represented  as  hav- 
ing been  given  by  the  ministry  of  an  an- 
gel (in  this  place)  and  by  the  ministry  of 
angels,  Acts  vii.  58.  Ileb.  ii.  2.  The  es- 
sential idea  is,  that  God  did  it  by  a  mes- 
senger, or  by  mediators.  The  character 
and  rank  of  the  messengers,  or  of  the 
principal  messenger,  must  be  learned  by 
looking  at  all  the  circumstances  of  the 
case,  f  The  lively  oracles.  See  Rom. 
iii.  2.  The  word  orac+es  here  means 
commands  or  laws  of  God.  The  word 
lively,  or  living  (frvrct),  stands  in  opposi- 
tion to  that  which  is  dead,  or  useless,  and 
means  that  which  is  vigorous,  efficacious; 
and  in  this  place  it  means  that  the  com- 
mands were  of  Buch  a  nature,  and  given 
in  such  circuinitances,  as  to  secure  atten- 
tion ;  to  produce  obedience;  to  excite 
them  to  act  for  God — in  opposition  to 
laws  which  would  fall  powerless,  and 
produce  no  effect. 

39.   Would  not  obey,  &c.  This  refers  to 
what  they  said  of  him  when  he  was  in 
1.2 


|  Moses,  which  brought  us  out  of  the 
land  of  Egypt,  we  wot  not  what  is 
become  of  him. 

41  And  they  made  a  calf  h  in 
those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the 
works  of  their  own  hands. 

42  Then  God  turned  and  gave  ' 
them  up  to  worship  the-' host  of 
heaven :  as  it  is  written  *  in  the 
book  of  the  prophets,  O  ye  house 
of  Israel,  have  ye  offered  to  me 
slain  beasts,  and  sacrifices,  by  the 
space  of  forty  years  in  the  wilder- 
ness 1 

ADe.9.16.  Pa.106.19,20.         t"Ps.S1.12.        j  De.4,19. 
2Ki.17.16.  Jer.19.13.         h  Am.5.25,26. 


the  mount.  Ex.  xxxii.  1.  23.  IT  In  their 
hearts  turned,  &c.  They  wished  to  re- 
turn to  Egypt.  They  regretted  that  they 
had  come  out  of  Egypt,  and  desired  again 
the  things  which  they  had  there,  as  pre- 
ferable to  what  they  had  in  the  desert. 
Num.  xi.  5.  Perhaps,  however,  the  ex- 
pression means,  not  that  they  desired 
literally  to  return  to  Egypt,  but  that 
their  hearts  viclined  to  the  "habits  and  mo- 
rals of  the  Egyptians.  ■  They  forsook 
God,  and  imitated  the  idolatries  of  the 
Egyptians. 

40.  Saying  unto  Aaron.  Ex.  xxxii.  1. 
IT  Make  us  gods.    That  is,  idols. 

41.  And  "they  made  a  calf.  This  was 
made  of  the  ear-rings  and  ornaments 
which  they  had  brought  from  Egypt.  Ex. 
xxxii.  2 — 4.  Stephen  introduces  this  to 
remind  them  how  prone  the  nation  had 
been  to  reject  God,  and  walk  in  the  ways 
of  sin. 

42.  Then  God  turned.  That  is,  turned 
away  from  them ;  abandoned  them  to 
their  own  desires.  11  The  host  of  heaven. 
The  stars,  or  heavenly  bodies.  The  word 
host,  means  armies.  It  is  applied  to  tho 
heavenly  bodies  because  they  are  very 
numerous,  and  appear  to  be  marshalled 
or  arrayed  in  military  order.  It  is  from 
this  that  God  is  called  Jehovah  of  hosts, 
as  being  the  ruler  of  these  well-arranged 
heavenly  bodies.  Isa.  i.  9.  The  proof  mat 
they  did  this,  Stephen  proceeds  tc  allege 
by  a  quotation  from  the  prophets.  IT  In 
the  book  of  the  prophets.  Amos  v.  2"),  26. 
The  twelve  minor  prophets  were  com- 
monly written  in  one  volume,  and  were 
called  the  Book  of  the  Prophets ;  the  book 
containing  these  several  prophecies,  Da> 
niel,  Hosea,  Micah,  &c.  They  were  small 


126 


THE  ACTS. 


[A.  D.  33 


43  Yea,  ye  took  up  the  taberna- 
cle of  Moloch,  and  the  star  of  your 
god    Remphan,   figures   which    ye 


tracts  separately,  and  were  bound  up  to- 
gether to  preserve  them  from  being  lost. 
This  passage  is  not  quoted  literally  ;  it  is 
evidently  made  from  memory ;  and  though 
in  its  main  spirit  it  coincides  with  the  pas- 
sage in  Amos,  yet  in  some  important  re- 
spects it  varies  from  it.  1T  O  ye  house  of 
Israel.  Ye  people  of  Israel.  II  Have  ye 
offered,  &c.  That  is,  ye  have  not  offered. 
The  interrogative  form  is  often  an  em- 
phatic way  of  saying  that  the  thing  had 
not  been  done.  Brt  it  is  certain  that  the 
Jews  did  otter  sacrifices  to  God  in  the 
wilderness,  though  it  is  also  certain  that 
they  did  not  do  it  with  a  pure  and  upright 
heart.  They  kept  up  the  form  of  worship 
generally,  but  they  frequently  forsook 
God,  and  offered  worship  to  idols.  Through 
the  continuous  space  of  forty  years  they 
did  not  honour  God,  but  often  departed 
from  him,  and  worshipped  idols. 

43.  Yea,  ye  look  up.  That  is,  you  bore,  or 
you  carried  with  you,  for  purposes  of  idola- 
trous worship.  IT  The  tabernacle.  This 
word  properly  means  a  tent ;  but  it  is  also 
applied  to  the  small  tent  or  house  in  which 
was  contained  the  image  of  the  god ;  the 
house,  box:  or  tent,  in  which  the  idol  was 
placed.  It  is  customary  for  idolatrous  na- 
tions to  bear  their  idols  about  with  them, 
enclosed  in  cases  or  boxes  of  various  sizes, 
usually  very  small,  as  their  idols  are  com- 
monly small.  Probahly  they  were  made 
in  the  shape  of  small  temples  or  taberna- 
cles ;  and  such  appear  to  have  been  the 
Silver  shrines  for  Diana,  made  at  Ephesus. 
Acts  xix.  24.  These  shrines,  or  images, 
were  borne  with  them  as  a  species  of  amu- 
let, or  charm,  or  talisman,  to  defend  them 
from  evil.  Such  images  the  Jews  seem 
to  have  borne  with  them.  IT  Moloch. 
This  word  comes  from  the  Hebrew  word 
signifying  Icing.  This  was  a  god  of  the 
Ammonites,  to  whom  human  sacrifices 
were  offered.  Moses  in  several  places 
forbids  the  Israelites,  under  penalty  of 
death,  to  dedicate  their  children  to  Mo- 
loch, by  making  them  pass  through  the 
fire.  Lev.  xviii.  21 ;  xx.  2 — 5.  There  is 
great  probability  that  the  Hebrews  were 
•nldicted  to  the  worship  of  this  deity  after 
they  entered  the  land  of  Canaan.  Solo- 
mon built  a  temple  to  Moloch  on  the 
nount  of  Olives  (1  Kings  xi.  7) ;  and  Ma- 
lasseh  made  his  son  pass  through  the  fire 
n  honour  of  this  idol.  2  Kings  xxi.  3,  6. 
The  image  of  this  idol  was  made  of  brass, 
nd  his  arms  extended  so  as  to  embrace 


made,  to  worship  them  :  and  I  wiL 
carry  you  away  beyond  Babylon. 
44  Our  fathers  had  the  tabernacle 


any  one ;  and  when  they  offered  children 
to  him,  they  heated  the  statue,  and  when 
it  was  burning  hot,  they  placed  the  child 
in  his  arms,  where  it  was  scon  destroyed 
by  heat.  It  is  not  certain  what  this  god 
was  supposed  to  represent.  Some  sup- 
pose it  was  in  honour  of  the  planet  Sa- 
turn; others,  the  sun;  others,  Mercury, 
Venus,  &'c.  What  particular  god  it  was, 
is  not  material.  It  was  the  most  cutting 
reproof  that  could  be  made  to  the  Jews, 
that  their  fathers  had  been  guilty  of  wor- 
shipping this  idol.  IT  And  the  star.  The 
Hebrew  in  this  place  is,  "  Chiun  your 
images,  the  star  of  your  god."  The  ex- 
pression here  used  leads  us  to  suppose 
that  this  was  a  star  which  was  worship 
ped,  but  what  star  it  is  not  easy  to  ascer 
tain ;  nor  is  it  easy  to  determine  why  it  ia 
called  both  Chiun  and  Remphan.  Ste- 
phen quotes  from  the  LXX.  They  have 
rendered  the  word  Chiun  by  the  word 
Raiphan,  or  Rephan,  easily  changed  into 
Remphan.  Why  the  LXX.  adopted  this,  is 
not  known.  It  was  probably,  however, 
from  one  of  two  causes.  (1.)  Either  be- 
cause the  word  Chiun  in  Hebrew  meant 
the  same  as  Remphan  in  the  language  of 
Egypt,  where  the  translation  was  made ; 
or,  (2.)  Because  the  object  of  worship  call- 
ed Chiun  in  Hebrew,  was  called  Remphan 
in  the  language  of  Egypt  It  is  generally 
agreed  that  the  object  of  their  worship 
was  the  planet  Saturn,  or  Mars,  both  of 
which  planets  were  worshipped  as  gods 
of  evil  influence.  In  Arabic,  the  word 
Chevcn.  denotes  the  planet  Saturn.  Pro- 
bably Rephan,  or  Remphan,  is  the  Coptic 
name  for  the  same  planet,  and  the  Septua- 
gint  adopted  this  because  their  translation 
was  made  in  Egypt,  where  the  Coptic 
language  was  spoken.  IT  Figures  which 
ye  made.  Images  of  the  god  which  they 
made.  See  the  article  Chiun  in  Robin 
son's  Calmet.  H  And  I  will  carry  i/ou 
away,  &c.  This  is  simply  expressing  in 
few  words  what  is  stated  at  greater  length 
in  Amos  v.  27.  In  Hebrew  it  is  Damas- 
cus ;  but  this  evidently  denotes  the  east- 
ern region,  in  which  also  Babylon  was 
situated. 

44.  The  tabernacle  of  witness.  The  tent 
or  tabernacle  which  Moses  was  command- 
ed to  make.  It  was  called  a  tabernacle 
of  witness,  or  of  testimony,  because  it  was 
the  visible  witness  or  proof  of  God's  pre- 
sence with  thein ;  the  evidence  that  he  to 
whom  it  was  devoted  was  their  protector 


A.  D.  33.] 

of  witness  in  the  wilderness,  as  he 
had  appointed,  '  speaking  nnto  Mo- 
ses, that a  he  should  make  it  accord- 
ing to  the  fashion  that  he  had  seen. 
45  Which b  also  our  fathers  2  that 
came  after,  brought  in  with  Jesus 
into  the  possession  of  the  Gentiles, 
whom  c  God  drave  out  before  the 

i  or,  voho  tpake.  a  Ex.25.40;  26.30.    He.8.5. 

b  Jos.3.14.  *  or,  having  received.  c  Ne.9.24. 

H.44.2;  78.55. 


CHAPTER  VII. 


127 


I 


and  guide.  The  name  is  given  either  to 
the  tent,  or  to  the  two  tables  of  stone,  or 
to  the  ark;  all  of  which  were  witnesses, 
ices  of  God's  relation  to  them  as 
their  lawgiver  and  guide.  Ex.  xvi.  34; 
xxv.  16.  21 ;  xxvii.  21 ;  xxx.  6.  36  ;  xxxi.  18, 
<fcc.  Num.  i.  50.  53.  The  two  charges 
against  Stephen  were  that  he  had  spoken 
blasphemy  against  Moses,  or  his  law,  and 
against  the  temple,  eh.  vi.  13,  14.  In  the 
previous  part  of  this  defence  he  had 
shown  his  respect  for  Moses  and  his  law. 
He  now  proceeds  to  show  that  he  did  not 
design  to  speak  with  disrespect  of  the 
temple,  or  the  holy  places  of  their  wor- 
ship. He  therefore  expresses  his  belief 
in  the  divine  appointment  of  both  the 
tabernacle  (ver.  44 — 46)  and  of  the  tem- 
ple (ver.  47).  IT  According  to  the  fashion, 
&c  According  to  the  pattern  that  was 
shown  to  him,  by  which  it  was  to  be 
made.  Ex.  xxv.  9.  40  ;  xxvi.  30.  As  God 
showed  him  a  pattern,  it  proved  that  the 
tabernacle  had  his  sanction.  Against  that 
Stephen  did  not  intend  to  speak. 

45.  Our  fathers  that  came  after.  None 
of  the  generation  that  came  out  of  Egypt 
were  permitted  to  enter  into  the  land  of 
Canaan  on  account  of  their  rebellion,  ex- 
cept Caleb  and  Joshua.  Num.  xiv.  22 — 
24;  xxxii.  11,  12.  Hence  it  is  said  that 
their  fathers  who  came  after,  i.  e.  after  the 
generation  when  the  tabernacle  was 
built.  The  Greek,  however,  here  means, 
properly,  "  which  also  our  lathers,  having 
received,  brought,"  &c.  The  sense  is  not 
materially  different.  Stephen  means  that 
it  was  not  brought  in  bv  that  generation, 
but  by  the  next.  IT  With  Jesus.  This 
should  have  been  rendered  "  with  Jo- 
rhua."  Jem*  is  the  Greek  mode  of  writ- 
ing the  name  Joshua.  But  the  Hebrew 
name  should  by  all  means  have  been  re- 
tained here,  as  also  in  Heb.  iv.  8.  1T  Into 
Vie  possession  of  the  Gentiles.  Into  the 
land  possessed  Inj  the  Gentile?,  that  is, 
into  the  promised  land  then  occupied  by 
he  Canaanites,  &c.  IT  Whom  God,  &c. 
That  is,  he  continued  to  drive  them  out 
until  the  time  of  David,  when  they  were 


face  of  our  fathers,  unto  the  days 
of  David, 

4G  Who  found  favour  d  before 
God,  and  desired  '  to  find  a  taberna- 
cle for  the  God  of  Jacob. 

17  But  Solomon'  built  him  an 
house. 

48  Howbeit,  «  the   Most   High 

cMSam.16.1.  e  lChr.22.7.        /  lKi.6.1,&c;  8.20. 

e  lKi.8.27.  c.17.24. 


completely  expelled.  Or  it  may  mean 
that  the  tabernacle  was  in  the  possession 
of  the  Jews,  and  was  the  appointed  place 
of  worship,  until  the  time  of  David,  who 
desired  to  build  him  a  temple.  The  Greek 
is  ambiguous.  The  connexion  favours  the 
latter  interpretation. 

46.  Who  found  favour,  &c.  That  is, 
God  granted  him  great  prosperity,  and 
delivered  him  from  his  enemies.     IT  To 

find  a  tabernacle.  To  prepare  a  perma.- 
nenl  dwelling-place  for  the  ark,  and  for 
the  visible  symbols  of  the  divine  pre- 
sence. Hitherto  the  ark  had  been  kept 
in  the  tabernacle,  and  had  been  borne 
about  from  place  to  place.  David  sought 
to  build  an  house  that  should  be  perma- 
nent, where  the  ark  might  be  deposited. 
2  Sam.  vii.  1  Chron.  xxii.  7. 

47.  But  Solomon,  &c.  Built  the  tem- 
ple. David  was  not  permitted  to  do  it 
because  he  had  been  a  man  of  war. 
1  Chron.  xxii.  8.  David  prepared  the 
principal  materials  for  the  temple,  but 
Solomon  built  it.  1  Chron.  xxii.  Comp. 
1  Kings  vi. 

48.  Howbe.it.  But.  Why  Stephen  added 
this,  is  not  very  clear.  He  was  charged 
with  speaking  against  the  temple.  He 
had  now  shown  that  he  had  due  venera- 
tion for  it,  by  his  declaring  that  it  had 
been  built  by  the  command  of  God.  But 
he  now  adds,  that  God  does  not  need  such 
a  temple.  Heaven  is  his  throne  ;  the  uni 
verse  his  dwelling-place;  and  therefore 
this  temple  might  be  destroyed.  A  new, 
glorious  truth  was  to  be  revealed  to  man- 
kind, that  God  was  not  confined  in  his  wor- 
ship to  any  age,  or  people,  or  nation.  In 
entire  consistency,  therefore,  with  all  pro- 
per respect  for  the  temple  at  Jerusalem,  it 
might  be  maintained  that  the  lime  would 
come  when  that  temple  would  be  destroy- 
ed, and  when  God  might  be  worshipped 
by  all  nations.  IT  The  Most  High.  God. 
This  sentiment  was  expressed  by  Solomon 
when  the  temple  was  dedicated.  1  Kings 
viii.  27.  1T  As  saith  the  prophet.  Isa.  lxvi. 
1,2.  The  place  is  not  literally  quoted, 
but  the  sense  is  given. 


128 


THE  ACTS. 


[A.  D.  33. 


dwelleth  not  in  temples  made  with 
hands ;  as  saith  the  prophet, 

49  Heaven  °  is  my  throne,  and 
earth  is  my  footstool :  what  house 
will  ye  build  me?  saith  the  Lord: 
or  what  is  the  place  of  my 
rest? 

50  Hath  not  my  hand  made  all 
these  things  1 

51  Ye  stiff-necked,  *  and   uncir- 

a  Is.6G.l,2.         i  Ex.32.9.  U.4S.4. 


49.  Heaven  is  my  throne.  See  Note, 
Matt.  v.  34.  IT  Earth  is  my  footstool. 
Note,  Matt.  v.  35.  f  What' house,  <fcc. 
What  house  or  temple  can  be  large  or 
magnificent  enough  lor  the  dwelling  of 
Him  who  made  all  things?  11  The  place 
of  my  rf-sl.  My  home,  my  abode,  my  fixed 
Beat  or  habitation.  Comp.  Ps.  xcv.  11. 

51.  Ye  sliif-necked.  The  discourse  of 
Stephen  has  every  appearanee  of  having 
been  interrupted  by  the  clamours  and  op- 
position of  the  sanhedrim.  This  verse  has 
no  immediate  connexion  with  that  which 
precedes ;  and  appears  to  have  been  spo- 
Ken  in  the  midst  of  much  opposition  and 
clamour.  If  we  may  conjecture  in  this 
esse,  it  would  seem  that  the  Jaws  saw 
the  drift  of  his  argument ;  that  they  in- 
terrupted him;  and  that  when  the  tu- 
mult had  somewhat  subsided,  he  address- 
ed them  in  the  language  of  this  verse, 
showing  them  that  they  sustained  a  cha- 
racter precisely  similar  to  their  rebellious 
fathers.  The  word  stiff-necked  is  often 
used  in  the  Old  Testament.  Ex.  xxxii.  9; 
xxxiii.  3.  5;  xxxiv.  9.  Deut.  ix.  6.  13;  x. 
16,  &c.  It  is  a  figurative  expression  taken 
from  oxen  that  were  refractory,  and  that 
would  not  submit  to  be  yoked.  Applied 
to  men,  it  means  that  they  were  stubborn, 
contumacious,  and  unwilling  to  submit  to 
the  restraints  of  law.  ^  Uncircumcised  in 
heart.  Circumcision  was  a  sign  of  being 
a  Jew — of  acknowledging  the  authority 
of  the  laws  of  Moses.  It  was  also  em- 
blematic of  purity,  and  of  submission  to 
the  law  of  God.  The  expression  uncir- 
cumcised in  heart  denotes  those  who  were 
not  willing  to  acknowledge  that  law,  and 
submit  to  it.  They  had  hearts  filled  uiih 
vicious  and  unsubdued  affections  and  de- 
sires. IT  And  ears.  That,  is,  who  are  un- 
willing to  hear  what  God  says.  Comp. 
Lev.  xx vi.  41.  Jer.  ix.  2f>.  Notes  on  Rom. 
ii.  28,  29.  IT  Resist  the  Holy  Ghost.  You 
oppose  the  message  which  is  brought  to 
you  by  the  authority  of  God,  and  the  in 
epirati'on  of  his  Spirit.     The    message 


cumcised  c  in  heart  and  ears,  ye  do 
always  resist  the  Holy  Ghost:  a:> 
your  fathers  did,  so  do  ye. 

52  Which  d  of  the  prophets  have 
not  your  fathers  persecuted  ?  And 
they  have  slain  them  which  shewed 
before  of  the  coming  of  the  Just  * 
One,  of  whom  ye  have  been  now 
the  betrayers  and  murderers. 

53  Who  have  received  the  law 

c  Lev.26.41.  Jer.9.26.  Rodi.2.2o,29.  d  2Chr.36.16. 
1T1-.2.15.  ec.3.14. 

brought  by  Moses;  by  the  prophets;  by 
the  Saviour ;  and  by  the  apostles — all  by 
the  infallible  direction  of  the  Holy  Ghost 
— they  and  their  fathers  opposed.  Ii  As 
your  fathers  did,  &c.  As  he  had  specified 
in  ver.  27.  35.  39—43. 

52.  Which  of  the  prophets,  &c.  The 
interrogative  form  here  is  a  strong  mode 
of  saying  that  they  had  persecuted  ull  the 
prophets.  It  was  the  characteristic  of  the 
nation  to  persecute  the  messengers  of 
God.  This  is  not  to  be  taken  as  literally 
and  universally  true;  but  it  was  a  gene- 
ral truth  ;  it  was  the  national  character- 
istic. See  Notes,  Matt.  xxi.  33 — 40 ;  xxiii. 
29 — 35  IT  Arid  they  have  dairi  them,  &c. 
That  is,  they  have  slain  the  prophets, 
whose  main  message  was  that  the  Mes- 
siah was  to  come.  It  was  a  great  aggra- 
vation of  their  offence,  that  they  put  to 
death  the  messengers  which  foretold  the 
greatest  blessing  that  the  nation  could  re- 
ceive. IT  The  Just  One.  The  Messiah. 
See  Note,  ch.  iii.  14.  If  Of  whom  ye,  &c. 
You  thus  show  that  you  resemble  those 
who  rejected  and  put  to  death  the  pro- 
phets. You  have  even  gone  beyond  them 
in  guilt,  because  you  have  put  the  Mes- 
Biah  himself  to  death.  IT  The  betrayers. 
They  are  called  betrayers  here  because 
they  employed  Judas  to  betray  him— 
agreeable  to  the  maxim  in  law,  He  who 
does  any  thing  by  another,  is  held  to  have 
done  it  himself. 

53.  Who  have  received  the  law.  The 
law  of  Moses,  given  on  mount  Sinai. 
If  By  the  disposition  of  angels.  There  has 
been  much  diversity  of  opinion  in  regard 

tO  this  phrase,  «•?  J'*rayi;  'tcyyi\.mv.    The 

word  translated  disposition  does  not  else- 
where occur  in  the  New  Testament.  It 
properly  means  the  constituting  or  arrang- 
ing of  an  armv;  disposing  it  into  ranks 
and  proper  divisions.  Hence  it  has  been 
supposed  to  mean  that  the  law  was  given 
amidst  the  various  ranks  of  angels,  being 
present  to  witness  its  promulgation.  Others 
suppose  that  the  angels  were  employed  as 


A. D.  33  ] 


CHAPTER  VII. 


129 


by  °  the  disposition  of  angels,  and 
have  not  kept  it. 

54  When  they  heard  these  things, 
'they  were  cut  to  the  heart,  and  they 
gnashed  on  him  with  iheir  teeth. 

55  But  he,  being  c  full  of  the 
Holy  Ghost,  looked  up  steadfastly 
into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the 
right  hand  of  God, 

oGxl.3.19.  ic.5.23.  c  c.6.5. 


agents  ul  instruments  to  communicate  the 
law.  All  that  the  expression  fairly  im- 
plies is  the  former;  thai  the  law  was  given 
amidst  the  attending  ranks  of  angels,  as 
if  they  were  summoned  to  witness  the 
pomp  and  ceremony  of  giving  law  to  an 
entire  people,  and  through  them  to  an 
entire  world.  It  should  he  added,  more- 
over, that  the  Jews  applied  the  word  an- 
gels to  any  of  the  messengers  of  God  ;  to 
hre,  and  tempest,  and  wind,  <fec.  And  all 
that  Stephen  means  here,  may  be  to  ex- 
press the  common  Jewish  opinion,  that 
God  was  attended  on  this  occasion  by  the 
heavenly  hosts ;  and  by  the  symbols  of 
his  presence,  the  fire,  and  smoke,  and 
tempest.  Comp.  Ps.  civ.  4;  lxviii.  17. 
Other  places  declare  that  the  law  was 
spoken  by  an  angel,  one  eminent  above 
all  attending  angels,  the  peculiar  messen- 
ger of  God.  See  Note  on  ver.  38.  It  is 
plain  that  Stephen  spoke  only  the  com- 
mon sentiment  of  the  Jews.  Thus  Herod 
is  introduced  by  Josephus  (Antiq.  b.  xv. 
ch.  v.  $  3)  as  saying,  "  We  have  learned 
from  God  the  most  excellent  of  our  doc- 
trines, and  the  most  holy  part  of  our  law 
by  a?igels,"  &c.  In  the  eyes  of  the  Jews, 
it  justly  gave  increased  majesty  and  so- 
lemnity to  the  law,  that  it  had  been  given 
in  so  grand  and  imposing  circumstances. 
And  it  greatly  aggravated  their  guilt,  that 
notwithstanding  this,  they  had  not  kept  it 

54.  They  were  cut  to  the  heart.  They 
were  exceedingly  enraged  and  indignant 
The  whole  course  of  the  speech  had  been 
such  as  to  excite  their  anger,  and  now 
thev  could  restrain  themselves  no  longer. 
%  They  gnashed  on  him,  &c.  Expressive 
of  the  bitterness  and  malignity  of  their 
feeling. 

55.  Full  of  the  Holy  Ghost.  See  Note, 
ch.  ii.  4.  IT  Looked  up  s'cadfastly.  Fixed 
his  eyes  intentlv  on  heaven.  Foreseeing 
his  danger;  and  the  effect  his  speech  had 
produced — seeing  that  there  was  no  safely 
in  the  great  council  of  the  nation,  and  no 
prospect  of  justice  at  their  hands,  he  cast 
his  ey<?s  to  heaven  and  sought  protec- 


5G  And  said,  Behold,  I  see  the  d 
heavens  opened,  and  '  the  Son  of 
man  standing  on  the  right  hand  of 
God. 

57  Then  they  cried  out  with  a 
loud  voice,  and  stopped  their  ears, 
and  ran  upon  him  with  one  ac- 
cord, 

58  And  eastern  out  of  the  city, 
and  stoned  Mm:  and  the  witnesses 

d  Eze.1.1.        cDan.7.13.        /  Lu.4.29.  He. 13.12,13. 


tion  there. — When  dangers  threaten  us, 
our  hope  of  safely  lies  in  heaven.  When 
men  threaten  our  persons,  reputation,  or 
lives,  it  becomes  us  to  fix  our  eyes  on  the 
heavenly  world ;  and  we  shall  not  look 
in  vain.  IF  And  saw  the  glory  of  God. 
This  phrase  is  commonly  used  to  denote 
the  visible  symbols  of  God.  It  means 
some  magnificent  representation ;  a  splen- 
dour, or  light,  that  is  the  appropriate  ex- 
hibition of  the  presence  of  God.  Matt.  xvi. 
27;  xxiv.  30.  Note,  Luke  ii.  9.  In  the 
case  of  Stephen  there  is  every  indication 
of  a  vision,  or  supernatural  representation 
of  the  heavenly  objects;  something  in  ad- 
vance of  mere  faith,  such  as  dying  Chris- 
tians now  have.  What  was  its  precise 
nature,  we  have  no  means  of  ascertaining. 
Objects  were  often  represented  to  pro- 
phets by  visions ;  and  probably  something 
similar  is  intended  here.  It  was  such  an 
elevation  of  view,  such  a  representation 
of  truth,  and  of  the  glory  of  God,  as  to  be 
denoted  by  the  word  see  ;  though  it  is  not 
to  be  maintained  that  Stephen  really  saw 
the  Saviour  with  the  bodily  eye.  1T  On 
the  right  hand  of  God.  That  is,  exalted  to 
a  place  of  honour  and  power  in  the  hea- 
vens.  Note,  Markxxvi.  64.  Acts  ii.  25. 

56.  I  saw  the  heavens  opened.  A  figu- 
rative expression,  denoting  that  he  was 
permitted  to  see  into  heaven,  or  to  see 
what  was  there,  as  if  the  firmament  was 
divided,  and  the  eye  was  permitted  to 
penetrate  the  eternal  world.  Comp.  Ezek. 
i.  I. 

57.  Then  they  cried,  out.  That  is,  pro- 
bably, the  people,  not  the  members  of  the 
council.  It  is  evident  he  was  put  to  death 
in  a  popular  tumult.  They  had  charged 
him  with  blasphemy ;  and  they  regarded 
what  he  had  now  said  as  full  proof  of  it. 
V  And  stojrped  their  ears.  That  thev  might 
hear  no  more  blasphemy.  1T  With,  one 
accord.    In  a  tumult;  unitedly. 

58.  And  cast  him  out  of  the  city.  This 
was  in  accordance  with  the  usual  custom. 
In  Lev.  xxiv.  1 L,  it  was  directed  to  bring 
forth   him  that  had  cursed  without  the 


130 


THE  ACTS. 


[A.  D.  33. 


*  laid  down  their  clothes  at  a  young 

man's  feet,  whose  name  was  h  Saul. 

59  And    they    stoned    Stephen, 

a  c  6.13.  ic.S.  1,3;  22.20. 

camp ;  and  it  was  not  usual,  the  Jewish 
writers  inform  us,  to  stone  in  the  presence 
of  the  sanhedrim.  Though  this  was  a 
popular  tumult,  and  Stephen  was  con- 
demned without  the  regular  process  of 
trial,  yet  some  of  the  forms  of  law  were 
observed,  and  he  was  stoned  in  the  man- 
ner directed  in  the  case  of  blasphemers. 
IT  And  stoned  him.  This  was  the  punish- 
ment appointed  in  the  case  of  blasphemy. 
Lev.  xxiv.  16.  Note,  John  x.  31.  IT  And 
the  witnesses.  That  is,  the  false  witnesses 
who  bore  testimony  against  him.  ch.  vi.  13. 
It  was  directed  in  the  law  (Deut.  xvii.  7) 
that  the  witnesses  in  the  case  should  be 
first  in  executing  the  sentence  ol  the  law. 
This  was  done  to  prevent  false  accusa- 
tions by  the  prospect  that  they  must  be 
employed  as  executioners.  After  they  had 
commenced  the  process  of  execution,  all 
the  people  joined  in  it.  Deut.  xvii.  7.  Lev. 
xxiv.  16.  IT  Laid  down  their  clothes.  Their 
outer  garments.  They  were  accustomed 
to  lay  these  aside  when  they  ran  or  work- 
ed. Note,  Matt.  v.  40.  IF  At  a  young  man's 
feet,  &c.  That  is,  they  procured  him  to 
take  care  of  their  garments.  This  is  men- 
tioned solely  because  Said,  or  Paul,  after- 
wards became  so  celebrated,  first  as  a 
persecutor,  and  then  an  apostle.  His 
whole  heart  was  in  this  persecution  of 
Stephen;  and  he  himself  afterwards  al- 
luded to  this  circumstance  as  an  evidence 
of  his  sinfulness  in  persecuting  the  Lord 
Jesus.  Acts  xxii.  20. 

59.  Calling  upon  God.  The.  word  God 
is  not  in  the  original,  and  should  not  have 
been  in  the  translation.  It  is  in  none  of 
the  ancient  MSS.  or  versions.  It  should 
have  been  rendered,  They  stoned  Ste- 
phen, invoking,  or  calling  upon,  and  say- 
ing, Lord  Jesus,  &c.  That  is,  he  was  en- 
gaged in  prayer  to  the  Lord  Jesus.  The 
word  is  used  to  express  prayer  in  the  fol- 
lowing, among  other  places  :  2  Cor.  i.  23, 
•'  I  call  God  to  witness."  1  Pet.  i.  17,  "And 
if  ye  call  on  the  Father,"  &c.  Acts  ii.  21, 
"Whosoever  shall  call  on  the  name  of 
the  Lord,"  &c.  ix.  14 ;  xxii.  16.  Rom.  x. 
12, 13,  14.  This  was,  therefore,  an  act  of 
worship;  a  solemn  invocation  of  the  Lord 
Jesus,  in  the  most  interesting  circum- 
stances in  which  a  man  can  be  placed — 
in  his  dying  moments.  And  this  shows 
that  it  is  right  to  worship  the  Lord  Jesus, 
and  to  pray  to  him.  For  if  Stephen  was 
inspires,  it  settles  the  question.    The  ex- 


calling  upon  God,  and  saying,  Lord 
Jesus,  receive  °  my  spirit! 

GO  And   he  kneeled   down,  and 

c  Ps.31.5.  Lu.23.46. 


ample  of  an  inspired  man  in  such  circum- 
stances, is  a  safe  and  correct  example. 
If  it  should  be  said  that  the  inspiration  of 
Stephen  cannot  be  made  out,  yet  the  in- 
spiration of  Luke,  who  has  recorded  it, 
will  not  be  called  in  question.  Then  tho 
following  circumstances  show  that  he,  an 
inspired  man,  regarded  it  as  right,  and  as 
a  proper  example  to  be  followed.  (1.)  He 
has  recorded  it  without  the  slightest  ex- 
pression of  an  opinion  that  it  was  impro- 
per. On  the  contrary,  there  is  every  evi- 
dence that  he  regarded  the  conduct  of 
Stephen  in  this  case  as  right  and  praise- 
worthy. There  is,  therefore,  this  attesta- 
tion to  its  propriety.  (2.)  The  Spirit  that 
inspired  Luke  knew  what  use  would  be 
made  of  this  case.  He  knew  that  it 
would  be  used  as  an  example,  and  as  an 
evidence  that  it  was  right  to  worship  the 
Lord  Jesus.  It  is  one  of  the  cases  which 
has  been  used  to  perpetuate  the  worship 
of  the  Lord  Jesus  in  every  age.  If  it  was 
wrong,  it  is  inconceivable  that  it  should 
be  recorded  without  some  expression  of 
disapprobation.  (3.)  The  case  is  strikingly 
similar  to  that  recorded  in  John  xx.  28, 
where  Thomas  offered  worship  to  the 
Lord  Jesus,  as  his  God,  without  reproof. 
If  Thomas  did  it  in  the  presence  of  the 
Saviour  without  reproof,  it  was  right.  If 
Stephen  did  it  without  any  expression  of 
disapprobation  from  the  inspired  historian, 
it  was  right.  (4.)  These  examples  were 
used  to  encourage  Christians  and  Chris- 
tian martvrs  to  offer  homage  to  Jesua 
Christ.  Thus  Pliny,  writing  to  the  em- 
peror Trajan,  and  giving  an  account  of 
the  Christians  in  Bythinia,  says,  that  they 
were  accustomed  to  meet  and  sing  hymns 
to  Christ  as  to  God.  (Lardner.)  (5.)  It  is 
worthy  of  remark,  that  Stephen  in  his 
death  offered  the  same  act  of  homage  to 
Christ,  that  Christ  himself  did  to  the  Fa- 
ther, when  he  died.  Luke  xxiii.  46,  From 
all  these  considerations,  it  follows  that  the 
Lord  Jesus  is  an  object  of  worship;  that 
in  most  solemn  circumstances  it  is  proper 
to  call  upon  him,  to  worship  him,  and  to 
commit  our  dearest  interests  to  his  hands. 
If  this  may  be  done,  he  is  divine.  IT  Re 
ceive  my  spirit.  That  is,  receive  it  to  thy- 
self; take  it  to  thine  abode  in  heaven. 

60.  And  he  kneeled  dorm.  This  seems 
to  have  been  a  voluntary  kneeling;  a 
placing  himself  in  this  position  for  the 
purpose  of  prayer,  choosing  to  die  in  this 


A.  D.  3.-5.] 


CHAPTER  VIII. 


131 


cried  with  a  loud  voice,  Lord,  lay 
a  not  this  sin  to  their  charge  !  And 
when  he  had  said  this,  he  fell 
asleep. 

a  Matt. 5.44.  Lu.23.34. 

attitude.  ^  Lord.  That  is,  Lord  Jesus. 
Note,  ch.  i.  24.  IF  Lay  not,  &c.  Forgive 
them.  This  passage  strikingly  resembles 
the  dying  prayer  of  the  Lord  Jesus.  Luke 
xxiii.  31.  Nothing  but  the  Christian  reli- 
gion will  enable  a  man  to  utter  this  pas- 
sage in  his  dying  moments.  IT  He  fell 
asleep.  This  is  the  usual  mode  of  express- 
ing the  death  of  saints  in  the  Bible.  It  is 
an  expression  indicating,  (1.)  The  peace- 
fulness  of  their  death,  compared  with  the 
alarm  of  sinners  ;  (2.)  The  hope  of  a  re- 
surrection ;  as  we  retire  to  sleep  with  the 
hope  of  again  awaking  to  the  duties  and 
enjoyments  of  life.  See  John  xi.  11,  12. 
1  Cor.  xi.  30;  xv.  51.  1  Thess.  iv.  14;  v. 
10.  Matt.  ix.  24. 

In  view  of  the  death  of  this  first  Chris- 
tian martyr,  we  may  remark, 

1.  That  it  is  right  to  address  to  the  Lord 
Jesus  the  language  of  prayer. 

2.  It  is  peculiarly  proper  to  do  it  in 
afflictions,  and  in  the  prospect  of  death. 
Heb.  iv.  15. 

3.  Sustaining  grace  will  be  derived  in 
trials  chiefly  from  a  view  of  the  Lord 
Jesus.  If  we  can  look  to  him  as  our  Sa- 
viour, see  him  to  be  exalted  to  deliver  us, 
and  truly  commit  our  souls  to  him,  we 
shall  find  the  grace  which  we  shall  need 
in  our  afflictions. 

4.  We  should  have  such  confidence  in 
him,  as  to  enable  us  to  commit  ourselves 
to  him  at  any  time.  To  do  this,  we  should 
live  a  life  of  faith.  In  health,  and  youth, 
and  strength,  we  should  seek  him  as  our 
first  and  best  friend. 

5.  While  we  are  in  health,  we  should 
prepare  to  die.  What  an  unfit  place  for 
preparation  for  death  would  have  been 
the  situation  of  Stephen  !  How  impossi- 
ble then  would  it  have  been  to  have  made 
preparation !  Yet  the  dying  bed  is  often 
a  place  as  unfit  to  prepare  as  were  the 
circumstances  of  Stephen.  When  racked 
with  pain  when  faint  and  feeble,  when 
the  mind  is  indisposed  to  thought,  or 
when  it  raves  in  the  wildness  of  deliri- 
um, what  an  unfit  place  is  this  to  prepare 
to  die.  I  have  seen  many  dying  beds ;  I 
have  seen  many  in  all  stages  of  their  last 
sickness;  but  never  have  I  yet  seen  a 
dying  bed  which  seemed  to  me  to  be  a 
proper  place  to  make  preparation  for  eter- 
nity. 

fi.  How  peaceful  nnd  rp.lm  is  a  death 


CHAPTER  VIII. 

A  ND  Saul  *  was  consenting  unto 
-^-  his  death.  And  at  that  time 
there  was  a  great  persecution  against 


like  that  of  Stephen,  when  compared 
with  the  alarms  and  anguish  of  a  sinner! 
One  moment  of  such  peace  in  that  trying 
time,  is  better  than  all  the  pleasures  and 
honours  which  the  world  can  bestow. 
And  to  obtain  such  peace,  the  dying  sin- 
ner would  be  willing  to  give  all  tho 
wealth  of  the  Indies,  and  all  the  crowns 
of  the  earth.  So  may  I  die — and  so  may 
all  my  readers — enabled,  like  this  dying  - 
martyr,  to  commit  my  departing  spirit  to 
the  sure  keeping  of  the  great  Redeemer! 
When  we  take  a  parting  view  of  the 
world  ;  when  our  eyes  shall  be  turned 
for  the  last  time  to  take  a  look  of  friends 
and  relatives;  and  when  the  darkness  of 
death  shall  begin  to  come  around  us;  then 
may  we  be  enabled  to  cast  the  eye  of  faiih 
to  the  heavens,  and  say, '  Lord  Jesus,  re- 
ceive our  spirits ;'  and.  thus  fall  asleep, 
peaceful  in  death,  in  the  hope  of  the  re- 
surrection of  the  just. 

CHAPTER  VIII. 
1.  And  Saul  was  consenting,  &c.  Was 
pleased  with  his  being  put  to  death,  and 
approved  it.  Comp.  ch.  xxii.  20.  This 
part  of  the  verse  should  have  been  con- 
nected with  the  previous  chapter.  IT  At. 
that  time.  That  is,  immediately  follow- 
ing the  death  of  Stephen.  The  persecu- 
tion arose  on  account  of  Stephen,  ch.  xi. 
19.  The  tumult  did  not  subside  when 
Stephen  was  killed.  Their  anger  con- 
tinued to  be  excited  against  all  Chris- 
tians. They  had  become  so  imbittered 
by  the  zeal  and  success  of  the  apostles, 
and  by  their  frequent  charges  of  murder 
in  putting  the  Son  of  God  to  death,  that 
they  resolved  at  once  to  put  a  period  to 
their  progress  and  success.  This  was  the 
first  persecution  against  Christians;  the 
first  in  a  series  that  terminated  only  when 
the  religion  which  they  wished  to  destroy 
was  fully  established  on  the  ruins  of  both 
Judaism  and  Paganism.  IT  The  church. 
The  collection  of  Christians  which  were 
now  organized  into  a  church.  The  church 
at  Jerusalem  was  the  first  that  was  col- 
lected. IT  All  scattered.  That  is,  the 
great  mass  of  Christians.  1F  The  region* 
of  Judea,  &c.  See  Note,  Matt.  ii.  22 
IF  Except  the  apostles.  Probably  the  other 
Christians  fled  from  fear.  Why  the  apofi- 
tles,  who  were  particularly  in  danger,  did 
not  flee  also,  is  not  stated  by  the  historian. 
Having  been,  however,  more  fully  in- 


132 


THE  ACTS. 


A.  D.  S3 


the  church  which  was  at  Jerusalem  ; 
and  they  were  all  scattered  a  abroad 
throughout  the  regions  of  Judea 
and  Samaria,  except  the  apostles. 

2  And  devout  men  carried  Ste- 
phen to  his  burial,  and  made  great 
lamentation  over  him. 


3  As  for  Saul,  he  b  made  havoc 
of  the  church,  entering  into  every 
house;  and  haling  men  and  wo- 
men, committed  them  to  prison. 

4  Therefore  they  that  were  scat- 
tered abroad,  went  every  where 
preaching  the  word. 

b  c.26.10,11.  Gal.1.13. 


structed  than  the  others,  and  having  been 
taught  their  duty  by  the  example  and 
teaching  of  the  Saviour,  they  resolved,  it 
seems,  to  remain  and  brave  the  fury  of 
the  persecutors.  For  them  to 'have  fled 
then  would  have  exposed  them,  as  lead- 
ers and  founders  of  the  new  religion,  to 
the  charge  of  timidity  and  weakness. 
They  therefore  resolved  to  remain  in  the 
midst  of  their  persecutors ;  and  a  merciful 
Providence  watched  over  them,  and  de- 
fended them  from  harm.  The  dispersion 
extended  not  only  to  Judea  and  Samaria, 
but  those  who  fled  carried  the  gospel  also 
to  Phenice,  and  Cyprus,  and  Antioch.  ch. 
xi.  19.  There  was  a  reason  why  this  was 
permitted.  The  early  converts  were 
Jews.  They  had  strong  feelings  of  at- 
tachment to' the  city  of  Jerusalem,  to  the 
temple,  and  to  the"  land  of  their  fathers. 
Yet  it  was  the  design  of  the  Lord  Jesus 
that  the  gospel  should  be  preached  every 
where.  To  accomplish  this,  he  suffered 
a  persecution  to  rage;  and  they  were 
scattered  abroad,  and  bore  his  gospel  to 
other  cities  and  lands.  Good  thus  came 
out  of  evil ;  and  the  first  persecution  re- 
sulted, as  all  others  have  done,  in  advanc- 
ing the  cause  which  was  intended  to  be 
destroyed. 

2.  And  devout  men.  Religious  men. 
The  word  used  here  does  not  imply 
of  necessity  that,  they  were  Christians. 
There  mignt  hare  been  Jews  who  did 
not  approve  the  popular  tumult,  and  the 
murder  of  Stephen,  and  who  gave  him  a 
decent  burial.  Joseph  of  Arimathea,  and 
Nicodemus,  both  Jews,  thus  gave  to  the 
Lord  Jesus  a  decent  burial.  John  xix.  38, 
39.  H  Carried  Stephen.  The  word  trans- 
lated carried,  means  properly  to  collect, 
as  fruits,  &c.  Then  it  is  applied  to  all 
the  preparations  necessarv  for  fitting  a 
dead  body  for  burial,  as  collecting,  or  con- 
fining it  by  bandages,  with  spices,  &c. 
V  And  made  great  lamentation.  This  was 
iisual  among  the  Jews  at  a  funeral.  See 
Note,  Matt.  ix.  23. 

3.  As  for  Saul.  But  Saul.  He  had  no 
concern  in  the  pious  attentions  shown  to 
Stephen,  but  engaged  with  zeal  in  the 
work  of  persecution.    IT  He  made  havoc. 


ix»ft*ivtTo.  This  word  is  commonly  ap- 
plied to  wild  beasts,  to  lions,  wolves,  &-c 
and  denotes  the  devastations  which  they 
commit.  Saul  raged  against  the  church 
like  a  wild  beast — a  strong  expression, 
denoting  the  zeal  and  fury  with  which  he 
engaged  in  persecution.  11  Entering  into 
every  house.  To  search  for  those  who 
were  suspected  of  being  Christians. 
IT  Haling.  Dragging,  or  compelling  them. 
IT  Committed  them  to  prison.  The  sanhe- 
drim had  not  power  to  put  them  to  death. 
John  xviii.  31.  But  they  had  power  to 
imprison  ;  and  they  resolved,  it  seems,  to 
exercise  this  power  to  the  utmost.  Paul 
frequently  refers  to  his  zeal  in  persecut- 
ing the  church.  Acts  xxvi.  10, 11.  Gal.  t. 
13. — It  may  be  remarked  here  that  there 
never  was  a  persecution  commenced  with 
more  flattering  prospects  to  the  persecu- 
tors. Saul,  the  principal  agent,  was 
young,  zealous,  learned,  and  clothed  with 
power.  He  showed  afterwards  that  he 
had  talents  fitted  for  any  station;  and 
zeal  that  tired  with  no  exertion,  and  that 
was  appalled  by  no  obstacle.  With  this 
talent  he  entered  on  his  work.  Christians 
were  few  and  feeble.  They  were  scat- 
tered and  unarmed.  They  were  unpro- 
tected by  any  civil  power,  and  exposed, 
therefore,  to  the  full  blaze  and  rage  of 
persecution.  That  the  church  was  not 
destroyed,  was  owing  to  the  protection  of 
God— a  protection  that  not  only  secured 
its  existence,  but  which  extended  its  in- 
fluence and  power  by  means  of  this  very 
persecution  far  abroad  on  the  earth. 

4.  Went  every  where.  That  is,  they 
travelled  through  the  various  regions 
where  they  were  scattered.  In  all  plaeea 
to  which  they  came,  they  preached  the 
word.  IT  Preaching  the  word.  Greek, 
Evangelizing,  or  announcing  the  good 
news  of  the  message  of  mercy,  or  the 
word  of  God.  It  is  not  the  usual  word 
which  is  rendered  preach,  but  means  sim- 
ply announcing  the  good  news  of  salva- 
tion. There  is  no  evidence,  nor  is  there 
any  probability,  that  all  these  persons  were 
ordained  to  preach.  They  were  mani- 
festly common  Christians  who  were  scat- 
1  tered  by  the  persecution ;  and  the  mean' 


A..  D.  33.] 


CHAPTER  VIII. 


133 


5  Then  Philip  a  went  down  to 
♦he  cit}-  of  Samaria,  and  preached 
Christ  unto  them. 

o  c.6.5. 


that  they  communicated  to  their 
icllow-men  in  conversation,  wherever 
they  met  them;  and  probably  in  the  sy- 

s,  where  all  Jews  had  a  right  to 
the  glad  tidings  that  the  Messiah 
had  come.  It  is  not  said  that  they  set 
themselves  up  for  public  teachers;  or 
that  they  administered  baptism;  or  that 
they  (bunded  churches:  but  they  pro- 
claimed every  where  the  news  that  a 
Saviour  had  come.  Their  hearts  were 
full  of  it.  Out  of  the  abundance  of  the 
heart  the  mouth  speaks;  and  they  made 
the  truth  known  to  all  whom  they  met. — 
We  may  learn  from  this,  (1.)  That  perse- 
cution tends  to  promote  the  very  thing 
which  it  would  destroy.  (2.)  That  one 
of  the  best  means  to  make  Christians  ac- 
tive and  zealous  is  to  persecute  them. 
(3.)  That  it  is  right  for  all  Christians  to 
make  known  the  truths  of  the  gospel. 
When  the  heart  is  full,  the  lips  will 
speak;  and  there  is  no  more  impropriety 
in  their  speaking  of  redemption  than  of 
any  thing  else.  (4.)  It  should  be  the  great 
object  of  all  Christians  to  make  tiie  Sa- 
viour known  every  inhere.  By  their  lives, 
conversation,  and  pious  exhortations  and 
entreaties,  they  should  beseech  dying  sin- 
ners to  be  reconciled  to  God.  And  espe- 
cially should  this  be  done  when  they  are 
travelling.  Christians  when  away  from 
home  seem  almost  to  imagine  that  they 
lay  aside  the  obligations  of  religion.  But 
the  example  of  Christ  and  his  early  dis- 
ciples has  taught  us  that  this  is  the  very 
time  to  attempt  to  do  good. 

5.  Then  Philip.  One  of  the  seven  dea- 
cons, ch.  vi.  5.  He  is  afterwards  called 
the  Evangelist.  Acts  xxi.  S-  H  The  city 
of  Samaria.  This  does  not  mean  a  city 
whose  name  was  Samaria,  for  no  such 
city  at  that  time  existed.     Samaria  was  a 

Matt.  ii.  22.  The  ancient  city  Sa- 
maria, the  capital  of  that  region,  had  been 
destroyed  by  IPjrcanus,  so  completely  as 
to  leave  no  vestige  of  it  remaining;  and 
he  "  took  away,"  says  Josephus,  "  the  very 
marks  that  there  had  ever  been  such  a 
city  there."  (Antiq.  b.  xiii.  ch.  x.  $  3.)  He- 
rod the  Great  afterwards  built  a  city  on 
this  site,  and  called  it  Sebaste,  i.  e.  Au- 
guMa,  in  honour  of  the  emperor  Augus- 
tus. (Jos.  Antiq.  b.  xv.  ch.  viii.  §  5.)  Per- 
haps this  city  is  intended,  as  being  the 
principal  city  of  Samaria;  or  possibly  Sy- 
i>hqr,  another  city  where  the  gosoel  had 

M 


6  And  the  people  with  one  ac- 
cord *  gave  heed  unto  those  things 
which  Philip  spake,  hearing,  ■  and 

i2Chr.30.l-'.  cJuo.4.41,12. 


been  before  preached  by  the  Saviour 
himself.  John  iv.  11  And  preached  Christ. 
Preached  that  the  Messiah  had  come,  and 
made  known  his  doctrines.  The  Bam  i 
truths  had  been  before  stated  in  Samaria 
by  the  Saviour  himself  (John  iv.);  and 
this  was  doubtless  one  of  the  reasons  why 
they  so  gladly  now  received  the  word  of 
God.  The  field  had  been  prepared  by  tho 
Lord  Jesus;  and  he  had  said  that  it  was 
white  for  the  harvest  (John  iv.  35) ;  and 
into  that  field  Philip  now  entered,  and 
was  signally  blessed.  His  coming  was 
attended  with  a  remarkable  revival  of  re 
ligion.  The  word  translated  preach  here 
is  not  that  which  is  used  in  the  previous 
verse.  This  denotes  to  proclaim  as  a  crier, 
and  is  commonly  employed  to  denote  the 
preaching  of  the  gospel,  so  called.  Mark 
v.  20  ;  vii.  36.  Luke  viii.  39.  Matt.  xxiv. 
14.  Acts  x.  42.  Rom.  x.  15.  1  Cor.  ix.  27  ; 
xv.  12.  2  Tim.  iv.  2.  It  has  been  argued 
that  because  Philip  is  said  thus  to  have 
preached  to  the  Samaritans,  that  therefore 
all  deacons  have  a  right  to  preach  or  that 
they  are,  under  the  New  Testament  eco- 
!  nomy,  an  order  of  ministers.  But  this  is 
!  by  no  means  clear.  For,  (1.)  It  is  not  evi 
I  dent,  nor  can  it  be  shown,  that  the  other 
J  deacons  (ch.  vi)  ever  preached.  There  is 
no  record  of  their  doing  so;  and  the  nar- 
rative would  lead  us  to  suppose  that  they 
did  not.  (2.)  They  were  appointed  for  a 
very  different  purpose  (ch.  vi.  1 — 5);  and 
it  is  fair  to  suppose  that  as  deacons,  they 
confined  themselves  to  the  design  of  their 
appointment.  (3.)  It  is  not  said  that  Philip 
preached  in  virtue  of  his  being  a  deaccn. 
From  any  thing  in  this  place,  it  wot  Id 
seem  that  he  preached  as  the  other  Chris- 
tians did — wherever  he  was.  (1.)  But 
elsewhere  an  express  distinction  is  made 
between  Philip  and  the  others.  A  new 
appellation  is  given  him,  and  he  is  ex- 
pressly called  the  Evangelist.  Acts  xxi,  8. 
From  this,  it  seems  that  h?  preached,  not 
liscause  he  was  a  deacon,  but  because  he 
had  received  a  special  appointment  to  this 
business  as  an  evangelist.  (5.)  This  same 
office,  or  rank  of  Christian  teachers,  is  ex- 
pressly recognised  elsewhere.  Eph  iv.  11. 
All  these  considerations  show  that  there 
is  not  in  the  sacred  Scriptures  an  order  of 
ministers  appointed  to  preach  as  deacons. 
6.  Wi i h  one  accord.  Unitedlv.  or  with 
one  mind.  Great  multitudes  of  them  did 
it.  IT  Gave  heH     Pnid  attention  to;  env 


134 


THE  ACTS. 


[A.  D.  33. 


seeing-  the  miracles  which  he  did. 

7  For  a  unclean  spirits,  crying 
with  loud  voice,  came  out  of  many 
that  were  possessed  with  them:  and 
many  taken  with  palsies, b  and  that 
were  lame,  c  were  healed. 

8  And  there  was  great  joy  in  that 
city. 

9  But  there  was  a  certain  man 

a  Mar.  16. 17.       b  Mar.2.3-11.  c.9.33,34.      c  Matt.  11. 5. 


braced.     1T  Hearing.    Hearing  what  he 
said. 

7.  For  unclean  spirits.  Note,  Matt.  iv. 
24.  IT  Crying  with  loud  voice.  Note, 
Mark  i.  26.  IT  Palsies.  Note,  Matt.  iv. 
24. 

8.  And  (here  was  great  joy.  This  joy 
arose,  (1.)  From  the  fact  that  so  many  per- 
sons, before  sick  and  afflicted,  were  re- 
stored to  health.  (2.)  From  the  conver- 
sion of  individuals  to  Christ.  The  ten- 
dency of  religion  is  to  produce  joy. 
(3.)  From  the  mutual  joy  of  families  and 
friends,  that  their  friends  were  convert- 
ed. The  tendency  of  a  revival  of  religion 
is  thus  to  produce  great  joy. 

9.  But  there  was  a  certain  man  called 
Simon.  The  Fathers  have  written  much 
respecting  this  man,  and  have  given 
strange  accounts  of  him;  but  nothing 
more  is  certainly  known  of  him  than  is 
stated  in  this  place.  Rosenmueller  and 
Kuinoel  suppose  him  to  have  been  a  Si- 
mon mentioned  by  Josephus  (Ar.tiq.  b.  xx. 
ch.  vii.  §  2),  who  was  born  in  Cyprus. 
He  was  a  magician,  and  was  employed 
by  Felix  to  persuade  Drusilla  to  forsake 
her  husband  Azizus,  and  to  marry  Felix. 
But  it  is  not  very  probable  that  this  was 
the  same  person.  (See  Note  in  Whiston's 
Josephus.)  Simon  Magus  was  probably 
a  Jew  or  a  Samaritan,  who  had  addicted 
himself  to  the  arts  of  magic,  and  who  was 
much  celebrated  for  it.  He  had  studied 
philosophy  in  Alexandria  in  Egypt  (Mo- 
sheim,  i.  p.  113,  114,  Murdoch's  transla- 
tion), and  then  lived  at  Samaria.  After 
he  was  cut  oil  from  the  hope  of  adding 
to  his  other  powers  the  power  of  working 
miracles,  the  fathers  say  that  he  fell  into 
many  errors,  and  became  the  founder  of 
the  sect  of  the  Simonians.  They  accused 
him  of  affirming  that  he  came  down  as 
the  Father  in  respect  to  the  Samaiitans; 
the  Son  in  respect  to  the  Jews ;  and  the 
Holy  Spirit  n  respect  to  the  Gentiles. 
He  did  not  acknowledge  Christ  to  be  the 
Son  of  God,  but  a  rival,  and  pretended 
himself  to  be  C'irist.  He  rejected  the 
law  of  Moses.    Many  other  things  are 


called  Simon,  which  beforetime  in 
the  same  city  used  sorcery,  d  and 
bewitched  the  people  of  Samaria, 
giving  out e  that  himself  was  somo 
great  one : 

10  To  whom  f  they  all  gave  heed, 
from  the  least  to  the  greatest,  say- 
ing, This  man  is  the  great  power  cf 
God. 

d  c.13.6.  Re.22.15.     e  c.5.36.  2Ti.3.2,5.      /  2Cor.ll.19 


affirmed  of  him,  which  rest  on  doubtful 
authority.  He  seems  to  have  become  an 
enemy  to  Christianity;  though  he  was 
willing  then  to  avail  himself  of  some  of 
its  doctrines  in  order  to  advance  his  own 
interests.  The  account  that  lie  came  to 
a  tragical  death  in  Rome;  that  he  was 
honoured  as  a  deity  by  the  Roman  senate  ; 
and  that  a  statue  was  erected  to  his  me- 
mory in  the  isle  of  Tiber,  is  now  generally 
rejected.  His  end  is  not  known.  (See 
Calmet,  art.  Simon  Magus,  and  Mosheim, 
i.  p.  114,  Note.)  11  Beforetime.  The  prac- 
tice of  magic,  or  sorcery,  was  common  at 
that  time,  and  in  all  the  ancient  nations. 
1T  Used  sorcery.  Greek,  pxyijuv.  Exer- 
cising the  arts  of  the  Magi,  or  Magicians ; 
hence  the  name  Simon  Magus.  See  Note, 
Matt.  ii.  1.  The  ancient  Magi  had  their 
rise  in  Persia,  and  were  at  first  addicted 
to  the  study  of  philosophy,  astronomy, 
medicine,  &c.  This  name  came  after- 
wards to  signify  those  who  made  use  of 
the  knowledge  of  these  arts  for  the  pur> 
pose  of  imposing  on  mankind — astrolo- 
gers, soothsayers,  necromancers,  fortune- 
tellers, &c.  Such  persons  pretended  to  pre- 
dict future  events  by  the  positions  of  the 
stars,  and  to  cure  diseases  by  incantations, 
&c.  See  Isa.  ii.  6.  See  also  Dan.  i.  20  ;  ii  2. 
It  was  expressly  forbidden  the  Jews  to 
consult  such  persons  on  pain  of  death. 
Lev.  xix.  31 ;  xx.  6.  In  these  arts  Simon 
had  been  eminently  successful.  IT  And 
bewitched.  This  is  an  unhappy  transla- 
tion. The  Greek  means  merely  that  he 
astonished  or  amazed  the  people,  or  con- 
founded their  judgment.  The  idea  of 
bewitching  them  is  not  in  the  original. 
IT  Giving  out,  &c.  Saying,  i.  e.  boasting. 
It  was  in  this  way,  partly,  that  he  so  con- 
founded them.  Jugglers  generally  impose 
on  people  just  in  proportion  to  the  extra- 
vagance and  folly  of  their  pretensions. 
The  same  remark  may  be  made  of  quark 
doctors,  and  of  all  persons  who  attempt  to 
delude  and  impose  on  mankind. 

10.  The  great  power  of  God.  Probably 
this  means  only  that  they  believed  that 
he  was  invested  with  the  power  of  God, 


A.  D.  33.] 


CHAPTER  VIIT. 


135 


11  And  to  him  they  had  regard, 
because  that  of  long  time  he  had 
bewitched  c  them  with  sorceries. 

12  But  when  they  believed  b  Phi- 
lip preaching-  the  things  c  concern- 
ing the  kingdom  of  God,  and  the 
name  of  Jesus  Christ,  they  were 
baptized,  botli  men  and  women. 

13  Then  Simon  himself  believed 

•  Gal.3.1.  b  ver.37.  c.2.41.  cc.1.3. 


not  that  they  supposed  he  was  really  the 
Great  God. 

13.  Then  Simon.,  .believed  also.  That 
is,  he  believed  that  Jesus  had  wrought 
miracles,  and  was  raised  from  the  dead, 
&c.  All  this  he  could  believe  in  entire 
consistency  with  his  own  notions  of  the 
power  of  magic ;  and  all  that  the  con- 
nexion requires  us  to  suppose  is  that  he 
believed  this — that  Jesus  had  power  of 
working  miracles,  &C. ;  and  as  he  purpos- 
ed to  turn  this  to  his  own  account,  he  was 
willing  to  profess  himself  to  be  his  fol- 
lower. It  might  have  injured  his  popu- 
larity, moreover,  if  he  had  taken  a  stand 
when  so  many  were  professing  to  become 
Christians. — Men  often  profess  religion 
because,  if  they  do  not,  they  fear  they 
will  lose  their  influence,  and  be  left  with 
the  ungodly.  That  Simon  was  not  a  real 
Christian  is  apparent  from  the  whole  nar- 
rative, ver.  18.  21 — 23.  M  And  when  he 
was  baptized.  He  was  admitted  to  a  pro- 
fession of  religion  in  the  same  way  as  the 
others.  Philip  did  not  pretend  to  know 
the  heart ;  and  Simon  was  admitted  be- 
cause he  professed  his  belief.  This  is  all 
the  evidence  that  ministers  can  have,  and 
it  is  no  wonder,  that  they,  as  well  as  Phi- 
lip, are  often  deceived.  The  reasons  which 
influenced  Simon  to  make  a  profession  of 
religion,  seem  to  have  been  these  :  (1.)  An 
impression  that  Christianity  was  true.  He 
seems  to  have  been  convinced  of  this  by 
the  miracles  of  Philip.  (2.)  The  fact  that 
many  others  were  becoming  Christians; 
and  he  went  in  with  the  multitude.  This 
is  often  the  case  in  revivals  of  religion. 
(3.)  He  had  no  religion;  but  it  is  clear 
(ver.  20,  21)  that  he  was  willing  to  make 
use  of  Christianity  to  advance  his  own 
power,  influence,  and  popularity — a  thing 
which  multitudes  of  men  of  the  same 
mind  with  Simon  Magus  have  been  will- 
ing since  to  do.  1T  And  continued,  &c. 
It  was  customary  and  natural  for  the  dis- 
ciple? to  remain  with  their  teachers.  See 
ch.  ii  42.  If  And  wondered.  This  is  the 
same  word  that  is  translated  bewitched  in 
ver  9.  11.    It  means  that  he  was  amazed 


also:  and  when  he  was  baptized, 
he  continued  with  Philip,  and  won- 
dered, beholding  the  miracles  '  and 
signs  which  were  done. 

14  Now  when  the  apostles  which 
were  at  Jerusalem  heard  that  Sa- 
maria had  received  the  word  of 
God,  they  sent  unto  them  Peter 
and  John  : 

i  or,  signs  and  great  miracles. 


that  Philip  could  really  perform  so  much 
greater  miracles  than  he  had  even  pre- 
tended to. — Hypocrites  will  sometimes  be 
greatly  attentive  to  the  external  duties  of 
religion,  and  will  be  greatly  surprised  at 
what  is  done  by  God  for  the  salvation  of 
sinners.  IT  Miracles  and  signs.  Greek, 
Signs  and  great  powers,  or  great  miracles. 
That  is,  so  much  greater  than  he  pretend- 
ed to  be  able  to  perform. 

14.  They  sent.  That  is,  the  apostles 
deputed  two  of  their  number.  This  shows 
conclusively  that  there  was  no  chief  or 
ruler  among  them.  They  acted  as  being 
equal  in  authority.  The  reason  why  they 
sent  them  was,  probably,  that  there  would 
be  a  demand  for  more  labour  than  Philip 
could  render;  a  church  was  to  be  found- 
ed, which  required  their  presence ;  and 
it  was  important  that  they  should  be  pre- 
sent to  organize  it,  and  to  build  it  up.  The 
harvest  had  occurred  in  Samaria,  of  which 
the  Saviour  spoke  (John  iv.  35),  and  it 
was  proper  that  they  should  enter  into 
it. — In  times  of  revival  there  is  often  more 
to  be  done  than  can  be  done  by  the  regu- 
lar pastor  of  a  people,  and  it  is  proper 
that  he  should  be  aided  from  abroad. 
II  Peter.  This  shows  that  Peter  had  no 
such  authority  and  primacy  as  the  Roman 
Catholics  claim  for  him.  He  exercised 
no  authority  of  sending  others,  but  was 
himself  sent.  He  was  appointed  by  On  ir 
united  voice,  instead  of  claiming  the 
power  himself  of  directing  them.  IT  And 
John.  Peter  was  ardent,  bold,  zealous, 
rash  ;  John  was  mild,  gentle,  tender,  per- 
suasive. There  was  wisdom  in  uniting 
them  in  this  work,  as  the  talents  of  both 
were  needed  ;  and  the  excellencies  in  the 
character  of  the  one  would  compensate 
for  the  defects  of  the  other.  It  is  observ- 
able that  the  apostles  sent  two  together,  as 
the  Saviour  had  himself  done.  See  Note, 
Mark  vi.  7.  The  reasons  why  this  addi- 
tional aid  was  sent  to  Samaria  were  pro- 
bably these:  (1.)  IV)  assist  Philip  in  a 
great  work — in  the  harvest  which  he  was 
there  collecting.  (2.)  To  give  the  sanc- 
tion of  the  authority  of  *Jie  apostles  to 


136 


THE  ACTS. 


[A. D   33 


15  Who,  when  they  were  come 
down,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost  : 

16  For  as  yet  a  he  was  fallen 
upon  none  of  them  ;  only  they  were 
b  baptized  in  the  name  of  the  Lord 
Jesus. 

a  c.19.2.  b  c.2.38;  10.4S;  19.5,6.  lCor.1.13. 


what  he  was  doing.  (3.)  To  confer  on 
the  converts  the  gift  of  the  Holy  Ghost, 
ver.  17. 

15.  Were  come  down.  To  Samaria. 
Jerusalem  was  generally  represented  as 
up,  or  higher  than  the  rest  of  the  land. 
Matt,  xx  18.  John  vii.  8.  IT  Prayed  for 
them.  They  sought  at  the  hand  of  God 
ihe  extraordinary  communications  of  the 
Holy  Spirit.  They  did  not  even  pretend 
to  have  the  power  of  doing  it  without  the 
aid  of  God.  1T  Thai  they  might  receive  the 
Holy  Ghost.  The  main  question  here  is, 
what  was  meant,  by  the  Holy  Ghost  ?  In 
ver.  20,  it  is  called  "  the  gift  of  God." 
The  following  remarks  may  make  this 
plain.  (1 .)  It  was  not  that  gift  of  the  Holy 
Ghost  by  which  the  soul  is  converted,  or 
renewed,  for  they  had  this  when  they  be- 
lieved, ver.  6.  "Every  where  the  conver- 
sion of  the  sinner  is  traced  to  his  influ- 
ence. Comp.  John  i.  13.  (2.)  It  was  not 
the  ordinary  influences  of  the  Spirit  by 
which  the  soul  is  sanctified  ;  for  sanctin- 
cation  is  a  progressive  work,  and  this  was 
sudden:  sanctification  is  shown  by  the 
general  tenor  of  the  life ;  this  was  sud- 
den and  striking.  (3.)  It  was  something 
that  was  discernible  by  external  effects  ; 
for  Simon  saw  (ver.  18),  that  this  was  done 
by  the  laying  on  of  hands.  (4.)  The 
phrase  '  the  gift  of  the  Holy  Ghost,'  and 
'  the  descent  of  the  Holy  Ghost,'  signified 
not  merely  his  ordinary  influences  in 
converting  sinners,  but  those  extraordi- 
nary influences  that  attended  the  first 
preaching  of  the  gospel — the  power  of 
speaking  with  new  tongues  (ch.  ii.),  the 
power  of  working  miracles,  &c.  Acts  xix. 
6.  (5.)  This  is  fur' her  clear  from  the  fact 
that  Simon  wished  Jo  purchase  this  power, 
evidently  to  keep  up  his  influence  among 
the  people,  and  to  retain  his  ascendency 
as  a  juggler  and  sorcerer.  But  surely, 
Simon  would  not  wish  to  purchase  the 
converting  and  sanctifying  influences  of 
the  Holy  Spirit ;  it  was  the  power  of 
working  miracles.  These  things  make  it 
clear  that  by  the  gift  of  the  Holy  Spirit 
here  is  meant  the  power  of  speaking  with 
new  tongues  (comp.  1  Cor.  xiv.)  and  the 
power  of  miracles    And  it  is  further  clear 


17  Then  laid  e  they  their  hands 
on  them,  and  they  received  the 
Holy  Ghost. 

18  And  when  Simon  saw,  that 
through  laying  on  of  the  apostles' 
hands  the  Holy  Ghost  was  given, 
he  offered  them,d  money, 

c  c.6.6.  He.6.2.  d  lTim.6.5. 


that  this  passage  should  not  be  adduced 
in  favour  of"  the  rite  of  confirmation"  in 
the  Christian  church.  For  besides  the 
fact  that  there  are  now  no  apostles,  ihe 
thing  spoken  of  here,  is  entirely  different 
from  that  of  the  rite  of  confirmation.  This 
was  to  confer  the  extraordinary  power  of 
working  miracles  ;  that  is  for  a  different 
purpose. 

If  it  be  asked  why  this  power  was  con- 
ferred on  the  early  Christians,  it  may  be 
replied,  that  it  was  to  furnish  striking 
proof  of  the  truth  of  the  Christian  reli- 
gion; to  impress  the  people,  and  thus  to 
win  them  to  embrace  the  gospel.  The 
early  church  was  thus  armed  with  the 
power  of  the  Holy  Spirit ;  and  this  extra- 
ordinary attestation  of  God  to  his  message 
was  one  cause  of  the  rapid  propagation 
and  permanent  establishment  of  the  gos 
pel. 

16.  He  was  fallen.  This  expression  is 
several  times  applied  to  the  Holy  Spirit, 
ch.  x.  44;  xi.  15.  It  does  not  differ  mate- 
rially from  the  common  expression,  "  the 
Holy  Ghost  descended."  It  means  that  he 
came  from  heaven;  and  the  expression 
to  fall,  applied  to  his  influences,  denotes 
the  rapidity  and  suddenness  of  his  com- 
ing. Comp.  ch.  xix.  2.  IT  In  the  name  of 
the  Lord  Jesus.  Note,  ch.  ii.  38.  See  also 
ch.  x.  48  ;  xix.  5,  6. 

17.  Then  laid,  they  their  hands,  &c,  This 
was  an  act  of  prayer,  expressing  an  invo- 
cation to  God  that  he  would  impart  the 
blessing  to  them.  On  how  many  they  laid 
their  hands,  is  not  said.  It  is  evident  that 
it  was  not  on  all,  for  they  did  not  thus  lay 
hands  on  Simon.  Perhaps  it  was  done 
on  a  few  of  the  more  prominent  and  lead- 
ing persons,  who  were  to  be  employed 
particularly  in  bearing  witness  to  the 
truth  of  the  gospel.  It  was  customary  to 
lay  the  hands  on  any  person  when  a  fa 
vour  was  to  be  conferred,  or  a  blessing 
imoarted.     See  Note,  Matt.  ix.  18. 

18.  Simon  saw,  &c.  That  is,  he  wit- 
nessed the  extraordinary  effects,  the  power 
of  speaking  in  a  miraculous  manner,  &c. 
Note,  ver.  15.  IT  He  offered  them  money. 
He  had  had  a  remarkable  influence  over 
the  Samaritans,  and  he  saw  that  the  poa 


A.  D.  33.] 


CHAPTER  VIII. 


137 


19  Saying1.  Give  me  also  this 
power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy 
Ghost. 

'20  But  Peter  said  unto  him,  Thy 
money  perish  with  thee,  because  a 


u  2Ki.5.15,16.  Matt.10.1 


bc.10.-15:  11.17. 


■  >u  of  this  power  would  perpetuate 
and  increase  his  influence.  Men  com- 
monly employ  the  tricks  of  legerdemain 
fur  the  purpose  of  making  money  ;  and  it 
seems  probable  that  such  had  been  the 
d  ssign  of  Simon.  He  saw  that  if  he  could 
communicate  to  others  this  power,  if  he 
could  confer  on  them  the  talent  of  speak- 
ing other  languages,  it  might  be  turned 
l<»  vast  account,  and  he  sought  therefore 
to  purchase  it  of  the  apostles.  From  this 
act  of  Simon  we  have  derived  our  word 
simony,  to  denote  the  buying  and  selling 
of  ecclesiastical  preferment,  or  church 
offices,  where  religion  is  supported  by 
the  s'ate.  This  act  of  Simon  shows  con- 
clusively that  he  was  influenced  by  im- 
proper motives  in  becoming  connected 
with  the  church. 

20.  Thy  money  perish  vrith  thee.  This 
is  an  expression  of  the  horror  and  indig- 
nation of  Peter  at  the  base  offer  of  Simon. 
It  is  not  to  be  understood  as  an  impreca- 
tion on  Simon.  The  main  idea  is  the 
apostle's  contempt  for  the  money,  as  if  he 
regarded  it  as  of  no  valuer  'Let  your 
money  go  to  destruction.  We  abhor  your 
impious  offer.  We  can  freely  see  any 
amount  of  money  destroyed  before  we 
will  be  tempted  to  sell  the  gift  of  the  Holy 
Ghost.'  But  there  was  here  also  an  ex- 
pression of  his  belief  that  Simon  also 
would  perish.  It  was  a  declaration  that 
he  was  hastening  to  ruin,  and  as  if  this 
was  certain,  Peter  says,  let  your  money 
perish  too.  f  The  gift  of God.  That  which 
he  has  given,  or  conferred  as  a  favour. 
The  idea  was  absuid  that  that  which  God 
himself  gives  as  a  sovereign,  could  be 
purchased.  It  was  impious  io  think  of  at- 
tempting to  buy  with  worthless  gold  that 
which  was  of  so  inestimable  value.  The 
gift  of  God  heie  means  the  extraordinary 
influences  of  the  Holy  Ghost,  ch.  x.  45; 
ri.  17.  How  can  we  pay  a  price  to  God  ? 
All  that  we  can  give,  the  silver,  and  the 
gold,  and  the  cattle  on  a  thousand  hills. 
belong  to  him  already.  We  have  nothing 
which  we  can  present  for  his  favours. 
And  yet  there  are  many  who  seek  to 
urchase  the  favour  of  God.  Some  do  it 
y  alms  and  prayers;  some  by  penance 
and  fasting;  some  by  attempting  to  make 
their  own  hearts  bettor,  and  by  self-right- 
M  2 


c 


thou  hast  thought  that  the  gift ft  of 
God  may  be  purchased  with  mo- 
ney. 

'J  I  Thou  hast  neither  part c  nor 
lot  in  this  matter:  forrf  thy  heait  >% 
not  right  in  the  sight  of  God. 

c  Jos.22.25.  d  P«.78.36,37.  Eze.  1 4.3. 


eousness ;  and '  some  by  penitence  and 
tears.  All  these  will  not  purchase  hia 
favour.  Salvation,  like  every  other  bless- 
ing, will  be  hia  gift ;  and  if  ever  received, 
we  must  be  willing  to  accept  it  on  hia 
own  terms;  at  his  own  time;  and  in  his 
own  way.  We  are  without  merit ;  and 
if  saved,  it  will  be  by  the  sovereign  grace 
of  God. 

21.  Neither  part.  You  have  no  portion 
of  the  grace  of  God  ;  that  is,  you  are  des- 
titute of  it  altogether.  This  word  com 
moidy  denotes  the  part  of  an  inheritance 
which  falls  to  one  when  it  is  divided. 
If  A'or  lot.  This  word  means  properly  a 
portion  which  falls  to  one  when  an  es- 
tate, or  when  spoil  in  war  is  divided  into 
portions,  according  to  the  number  of  those 
who  are  to  be  partakers,  and  the  part  of 
each  one  is  determined  by  lot.  The  two 
words  denote  emphatically  that  he  was  in 
no  sense  a  partaker  of  the  favour  of  God. 
f  In  this  mailer.  Greek,  In  this  word,  i.  e. 
thing.  That  which  is  referred  to  here  is 
the  religion  of  Christ.  He  was  not  a 
Christian.  It  is  remarkable  that  Peter 
judged  him  so  soon,  and  when  he  had 
seen  but  one  act  of  his.  But  it  was  an 
act  which  satisfied  him  that  he  was  a 
stranger  to  religion.  One  act  may  some- 
times bring  out  the  whole  character;  it 
may  evince  the  governing  motives ;  it 
may  show  traits  of  character  utterly  in* 
consistent  with  true  religion ;  and  then  it 
is  as  certain  a  criterion  as  any  long  series 
of  acts.  IT  Thy  heart.  Your  ajjeci 
governing  motives  ;  your  principle  of  con- 
duct. Com  p.  2  Kings  x.  15.  You  love 
gold  and  popularity,  and  not  the  gospel 
li>r  what  it  is.  There  is  no  evidence  here 
that  Peter  saw  this  in  a  miraculous  man- 
ner, or  by  any  supernatural  influence.  It 
was  apparent  and  plain,  that  Simon  was 
not  influenced  bv  the  pure,  disinterested 
motives  of  the  gospel,  but  bv  the  love  of 
power  and  of  the  world.  It  In  the  right 
of  God.  That  is,  God  sees  or  judges  that 
your  heart  is  not  sincere  and  pure.— No 
external  profession  is  acceptable  without 
the  heart.  Reader,  is  your  heart  rurht 
with  God  ?  Are  your  motives  pure  :  and 
docs  God  sne  there  the  exorcise  of  holy, 
sincere,  and  benevolent  affections  towards 
him?    God  knows  the  motives;  and  with 


138 


22  Repent  therefore  of  this  thy 
wickedness;  and  pray  God,  ifaper- 
haps  the  thought  of  thine  heart  may 
be  forgiven  tnee  : 

a  D?.c.4.27.  2Tim.2.25. 


THE  ACTS.  [A.  D.  33. 

23  For  I  perceive  that  thou  art 
in  the  gall  of  bitterness,  *  and  in 
the  bond  c  of  iniquity. 

b  Jer.4.18.  Heb.12.15.  c  Ps.  116.16.  Prov.5.22 

Iaa.23.22. 


unerring  certainty  he  will  judge;  and 
with  unerring  justice  he  will  fix  our 
doom,  according  to  the  affections  of  the 
heart 

22.  Repent,  therefore.  Here  we  may 
remark,  (1.)  That  Simon  was  at  this  time 
an  unconverted  sinner.  (2.)  That  the 
command  was  given  to  him  as  such. 
(3.)  That  he  was  required  to  do  the  thing; 
net  to  wait  or  seek  merely,  but  actually 
to  repent.  (4.)  That  this  was  to  be  the 
first  step  in  his  conversion.  He  was  not 
even  directed  to  pray  first  ;  but  his  first 
indispensable  work  was  to  repent,  that  is, 
to  exercise  proper  sorrow  for  this  sin,  and 
to  abandon  his  plan  or  principle  of  action. 
And  this  shows,  (1.)  That  all  sinners  are 
to  be  exhorted  to  repent,  as  their  first 
work.  They  are  not  to  be  told  to  wait, 
and  read,  and  pray,  in  the  expectation 
that  repentance  will  be  given  them.  With 
such  help  as  they  can  obtain,  they  are  to 
do  the  thing.  (2.)  Prayer  will  not  be  ac- 
ceptable, or  heard, unless  the  sinner  comes 
repenting,  that  is,  unless  he  regrets  his 
sin,  and  desires  to  forsake  it.  Then,  and 
then  only,  will  he  be  heard.  When  he 
comes  loving  his  sins,  and  resolving  still 
to  practise  them,  God  will  not  hear  him. 
When  he  comes  desirous  of  forsaking 
them,  grieved  that  he  is  guilty,  and  feel- 
ing his  need  of  help,  God  will  hear  his 
prayer.  See  Isa.  i.  15.  Mic.  hi.  4.  Frov. 
i.  28.  Ps.  lxvi.  18.  IT  And  pray  God. 
Having  a  desire  to  forsake  the  sin,  and  to 
be  pardoned,  then  pray  to  God  to  forgive. 
It  would  be  absurd  to  ask  forgiveness 
until  a  man  felt  his  need  of  it.  This 
shows  that  a  sinner  ought  to  pray,  and 
how  he  ought  to  do  it.  It  should  be  with 
a  desire  and  purpose  to  forsake  sin,  and 
in  that  state  of  mind  God  will  hear  the 
prayer.  Comp.  Dan.  iv.  27.  II  If  perhaps. 
There  was  no  certainty  that  God  would 
forgive''  him ;  nor  is  there  any  evidence 
either  that  Simon  prayed,  or  that  he  was 
forgiven. —  This  direction  of  Peter  pre- 
sents another  important  principle  in  re- 
gard to  the  conduct  of  sinners.  They  are 
to  be  directed  to  repent,  not  because  they 
have  the  promise  of  forgiveness,  and  not 
because  they  hope  to  be  forgiven,  but  be- 
cause sin  is  a  great,  evil,  and  because  it  is 
risrht  and  proper  that  they  should  repent, 
whether  they  are  forgiven  or  not.  That 
is  to  be  left  to  the  sovereign  mercy  of 


God.  They  are  to  repent  of  sin,  and— 
then  they  are  to  feel,  not  that  they  have 
any  claim  on  God,  but  that  they  are  de- 
pendent on  him,  and  must  be  saved  or 
lost  at  his  will.  They  are  not  to  suppose 
that  their  tears  will  purchase  forgiveness, 
but  that  they  lie  at  the  foot  of  mercy,  and 
that  there  is  hope — not  certainty — xhalGod 
will  forgive.  The  language  of  the  hum- 
bled sinner  is. 

"  Perhaps  he  will  admit  my  plea, 

Perhaps  will  hear  my  prayer  ;  , 
But  if  I  perish  I  will  pray, 

And  perish  only  there. 

"  I  can  but  perish  if  I  go, 
I  am  resolv'd  to  try. 
For  if  I  stay  away,  I  know 
I  shall  for  ever  die." 

TT  The  thought,  &c.  Your  purpose,  or 
wish.  Thoughts  may  be,  therefore,  evil, 
and  need  forgiveness.  It  is  not  open  sin 
only  that  needs  to  be  pardoned ;  it  is  the 
secret  purpose  of  the  soul. 

23.  For  I  perceive.  That  is,  by  the  act 
which  he  had  done.  His  offer  had  shown 
a  state  of  mind  that  was  wholly  incon- 
sistent with  true  religion.  One  single  sin 
may  as  certainly  show  that  there  is  no 
true  piety  as  many  acts  of  iniquity.  It 
may  be  so  decided,  so  malignant,  so  utterly 
inconsistent  with  just  views,  as  at  once  to 
determine  what  the  character  is.  The  sin 
of  Simon  was  of  this  character.  Peter 
here  does  not  appear  to  have  claimed 
the  power  of  judging  the  heart;  but  he 
judged,  as  all  other  men  would,  by  the 
act.  IT  In  the  gall.  This  word  denotes 
properly  bile,  or  that  bitter,  yellowish- 
green  fluid  that  is  secreted  in  the  liver. 
Hence  it  means  any  thing  very  bitter  ; 
and  also  any  bad  passion  of  the  mind,  as 
anger,  malice,  &c.  We  speak  of  bitterness 
of  mind,  &c.  IT  Of  bitterness.  This  is  a 
Hebraism ;  the  usual  mode  of  expressing 
the  superlative,  and  means  excessive  bitter- 
ness. The  phrase  is  used  respecting  ido- 
latry (Deut.  xxix.  18),  "  Lest  there  should 
be  among  vou  a  rout  that  beareth  gall  and 
wormwood."  A  similar  expression  occurs 
in  Heb  xii.  15,  "  Lest  any  root  of  bitter- 
ness springing  up,  trouble  you,"  Sec.  Sin 
is  thus  represented  as  a  bitter  or  j>oisonouB 
thing;  a  thing  not  only  unpleasant  m  its 
consequences,  but  ruinous  in  its  charac- 
ter, as  a  poisonous  plant  would  be  in  ihe 
midst  of  other  plants.   Jer.  ii.  19,  "  It  is  an 


a.D.  33.] 


CHAPTER  VIIT. 


139 


24  Then  answered  Simon,  and 
said,  Pray  a  ye  to  the  Lord  for  me, 
that  none  of  these  things  which  ye 
have  spoken  come  upon  me. 

"25  And  they,  when  they  had  tes- 
tified and  preached  the  word  of  the 
Lord,  returned  to  Jerusalem,  and 

o  Ex.8.S.  Nu.21.7.  lKi.13.6.  Job  42.8.  Ja.5.16. 


evil  and  bitter  thing  that  thou  hast  for- 
saken the  Lord  thy  God."  iv.  18-  Rom.  iii. 
1 4,  "  Whose  mouth  is  full  of  cursing  and 
bitterness."  Eph.  iv.  31.  The  meaning 
here  is,  that  the  heart  of  Simon  was  full 
of  dreadful,  malignant  sin.  IT  Brmd  of 
iniquity.  Or,  that  thou  art  bound  by  ini- 
quity. That  is,  that  it  has  the  rule  over 
you,  and  binds  you  as  a  slave.  Sin  is 
often  thus  represented  as  bondage  and 
captivity.  Sinners  are  represented  as 
chained  to  it,  and  kept  in  hard  servitude. 
Pa.  cxvi.  16.  Prov.  v.  22,  "He  shall  be 
holden  with  the  cords  of  his  sins."  Rom. 
vii.  23,  24.  These  expressions  prove  con- 
clusively that  Simon  was  a  stranger  to 
religion. 

24.  Pray  ye,  &c.  Here  remark,  (1.) 
That  Simon  was  directed  to  pray  for  him- 
self (ver.  22),  but  he  had  no  disposition  to 
do  that.  Sinners  will  often  ask  others  to 
pray  for  them,  when  they  are  too  proud, 
or  too  much  in  love  with  sin,  to  pray  for 
themselves.  (2.)  The  main  thing  that 
Peter  wished  to  impress  on  him  was  a 
sense  of  his  sin.  Simon  did  not  regard 
this,  but  looked  only  to  the  punishment. 
He  was  terrified  and  alarmed ;  and  he 
sought  to  avoid  future  punishment ;  but 
he  had  no  alarm  about  his  sins.  So  it  is 
often  with  sinners.  So  it  was  with  Pha- 
raoh (Ex.  viii.  28.  32),  and  with  Jeroboam 
(1  Kings  xiii.  6).  And  so  sinners  often 
quiet  their  own  consciences  by  asking 
ministers  and  Christian  friends  to  pray  for 
them,  while  they  still  purpose  to  persevere 
in  iniquity.  If  men  expect  to  be  saved, 
they  must  pray  for  themselves  ;  and  pray 
not  chiefly  to  be  freed  from  punishment, 
but  from  the  sin  which  deserves  hell. — 
This  is  all  that  we  hear  of  Simon  in  the 
New  Testament;  and  the  probability  is, 
that,  like  many  other  sinners,  he  did  not 
pray  for  himself,  but  continued  to  live  in 
the  gall  of  bitterness,  and  died  in  the 
bond  of  iniquity.  The  testimony  of  an- 
tiquity is  decided  on  that  point.  See 
Note,  ver.  9. 

25.  In  mam/  villages,  &c.  They  went 
nt  first  directly  to  the  city  of  Samaria.  On 
their  return  to  Jerusalem,  they  travelled 
more  at  leisure,  and  preached  in  the  vil- 


preached  the  gospel  in  many  vil- 
lages of  the  Samaritans. 

26  And  the  angel  of  the  Lord 
spake  unto  Philip,  saying,  Arise, 
and  go  toward  the  south,  unto  the 
way  that  goeth  down  from  Jerusa- 
lem unto  Gaza  b  which  is  desert 


lages  also — a  good  example  for  the  minis- 
ters of  the  gospel,  and  for  all  Christians, 
when  travelling  from  place  to  place. — 
The  reason  why  they  returned  to  Jeru- 
salem, and  made  that  their  permanent 
abode,  might  have  been,  that  it  was  im- 
portant to  bear  witness  to  the  resurrection 
of  Christ  in  the  very  city  where  he  had 
been  crucified,  and  where  his  resurrec- 
tion had  occurred.  If  the  doctrine  was 
established  there,  it  would  be  more  easy 
to  establish  it  elsewhere. 

26.  And  the  angel  of  the  fj)rd.  Thb 
word  angel  is  used  in  the  Scriptures  in  a 
great  variety  of  significations.  See  JNote, 
Matt.  i.  20.  Here  it  has  been  supposed  by 
some  to  mean  literally  a  celestial  messen- 
ger sent  from  God  ;  others  have  supposed 
that  it  means  a  dream,  others  a  vision,  &c. 
The  word  properly  means  a  messenger; 
and  all  that  it  can  be  shown  to  signify 
here  is,  that  the  Lord  sent  a  message  to 
Philip  of  this  kind.  It  is  most  probable, 
I  think,  that  the  passage  means  that  God 
communicated  the  message  by  his  Spirit; 
for  in  ver.  29,  39,  it  is  expressly  said  that 
the  Spirit  spake  to  Philip,  &c.  Thus  in 
Acts  xvi.  7,  the  Spirit  is  said  to  have  for- 
bidden Paul  to  preach  in  Bythinia  ;  and 
in  ver.  9,  the  message  on  the  subject  is 
said  to  have  been  conveyed  in  a  vision. 
There  is  no  absurdity,  however,  in  sup- 
posing that  an  angel  literally  was  employ 
ed  to  communicate  this  message  to  Philip. 
See  Heb.  i.  14.  Gen.  xix.  1 ;  xxii.  11.  Judg. 
vi.  12.  1T  Spake  unto  Philip.  Comp.  Matt, 
ii.  13.  IF  Arise.  See  Note.  Luke  xv.  18. 
1T  And  go,  &c.  Philip  had  been  employed 
in  Samaria.  As  God  now  intended  to 
send  the  gospel  to  another  place,  he  gave 
a  special  direction  to  Philip  to  go  and 
convey  it.  It  is  evident  that  God  design- 
ed the  conversion  of  this  eunuch;  and  the 
direction  to  Philip  shows  how  he  accom- 
plishes his  designs,  tt  is  not  by  miracle, 
but  by  the  use  of  means.  It  is  not  by  di- 
rect power  without  truth,  but  it  is  by  ;i 
message  fitted  to  the  end.  The  salvation 
of  a  single  sinner  is  an  object  worthy  the 
attention  of  God.  When  such  a  sinner  is 
converted,  it  is  because  God  forms  a  phm 
or  purpose  to  do  it     When  it  is  done,  he 


1 10 


27  And  he  arose  and  went;  and, 
behold,  a  man  of  Ethiopia,  °  an 
b  eunuch  of  great  authority  under 
Candace  queen  of  the  Ethiopians, 

aZeph.3.10.  b  Isi.56.3-5. 


THE  ACTS.  [A.D.  33. 

who  had  the  charge  of  all  her  trea- 
sure, and  had  come  c  to  Jerusalem 
for  to  worship, 

28  Was  returning ;  and,  sitting 

c  2Chr.6.32,33. 


inclines  his  servants  to  labour;  he  directs 
their  labours ;  he  leads  his  ministers ;  and 
he  prepares  the  way  (ver.  28)  for  the  re- 
ception of  the  truth.  IT  Toward  the  south. 
That  is,  south  of  Samaria,  where  Philip 
was  then  labouring.  IF  Unto  Gaza.  Gaza, 
or  Azzah  (Gen.  x.  19),  was  a  city  of  the 
Philistines,  given  by  Joshua  to  Judah 
(Josh.  xv.  47.  1  Sam.  vi.  17).  It  was  one 
of  the  Jive  principal  cities  of  the  Philis- 
tines. It  was  formerly  a  large  place ;  was 
situated  on  an  eminence,  and  commanded 
a  beautiful  prospect.  It  was  in  this  place 
that  Samson  took  away  the  gates  of  the 
city,  and  bore  them  off.  Judg.  xvi  2,  3.  It 
was  near  Askelon,  about  sixty  miles 
southwest  from  Jerusalem.  IT  Which  is 
desert.  This  may  refer  either  to  the  vaay 
or  to  the  place.  The  natural  construction 
is  the  latter.  In  explanation  of  this,  it  is 
to  be  observed  that  there  were  two  towns 
of  that  name,  Old  and  New  Gaza.  The 
propuet  Zephaniah  (ii.  4)  said  that  Gaza 
should  be  forsaken,  i.  e.  destroyed.  "This 
was  partly  accomplished  by  Alexander  the 
Great.  (Jos.  Antiq.  b.  xi.  ch.  viii.  $  3,  4,-  b. 
xiii.  ch.  xiii.  $  3.)  Another  town  was  after- 
wards built  of  the  same  name,  but  at  some 
distance  from  the  former;  and  Old  Gaza 
was  abandoned  to  desolation.  Strabo  aien- 
tions  'Gaza  the  desert,'  and  Diodorus  Sicu- 
lus  speaks  of  'Old  Gaza.'  "  (Robin.  Cal- 
rnet.)  Some  have  supposed,  however,  that 
Luke  refers  here  to  the  road  leading  to 
Gaza,  as  being  desolate  and  uninhabited. 
But  I  regard  the  former  interpretation 
as  most  natural  and  obvious.  "In  this 
place,  in  1823,  the  American  missiona- 
ries, Messrs.  Fisk  and  King,  found  Gaza, 
a  town  built  of  stone,  making  a  very  menu 
appearance,  and  containing  about  five 
thousand  inhabitants."  (Hall  on  the 
Ac's.) 

27.  A  man  of  Ethiopia.  Gaza  was  near 
the  confines  between  Palestine  and  Egypt. 
It  was  in  the  direct  road  from  Jerusalem 
to  Egypt  Ethiopia  was  one  of  the  great 
kingdoms  of  Africa,  part  of  which  is  now 
called  Abyssinia.  It  is  frequently  men- 
tioned in  Scripture  under  the  name  of 
Cush.  But  Cush  comprehended  a  much 
larger  region,  including  the  soutnern  part 
of  Arabia,  and  even  sometimes  the  coun- 
tries adjacent  to  the  Tigris  and  Euphra- 
tes. Ethiopia  proper  lay  south  of  Egypt, 
on  the  Nile,  and  was  bounded  north  by 


Egypt,  that  is,  by  the  cataracts  near  Sy- 
ene ;  east  by  the  Red  sea,  and  perhaps 
part  by  the  Indian  Ocean ;  south  by  un- 
known regions  in  the  interior  of  Africa ; 
and  west  by  Lybia  and  the  deserts.  It 
comprehended  the  modern  kingdoms  of 
Nubia  or  Sennaar,  and  Abyssinia.  The 
chief  city  in  it  was  the  ancient  Meroe, 
situated  on  the  island  or  tract  of  the  same 
name,  between  the  Nile  and  Ashtaboras, 
not  far  from  the  modern  Shendi.  (Robin- 
son's Calmet.)  V  An  eunuch,  &c.  See 
Note,  Matt.  xix.  12.  Eunuchs  were  com- 
monly employed  in  attendance  on  the  fe- 
males of  the  harem ;  but  the  word  is  often 
used  to  denote  any  confidential  officer,  or 
counsellor  of  state.  It  is  evidently  soused 
here.  H  Of  great  authority.  Of  high  rank  ; 
an  officer  of  the  court.  It  is  clear  from 
what  follows  that  this  man  was  a  Jew. 
But  it  is  known  that  Jews  were  often 
raised  to  posts  of  high  honour  and  distinc- 
tion in  foreign  courts,  as  in  the  case  of 
Joseph  in  Egypt,  and  of  Daniel  in  Baby- 
lon. Ii  UnHfer  Candace,  &c.  Candace  is 
said  to  nave  been  the  common  name  of 
the  queens  of  Ethiopia,  as  Pharaoh  was 
of  the  sovereigns  of  Egypt.  This  is  ex- 
pressly stated  by  Pliny.  (Nat.  Hist.  vii.  29.) 
His  words  are,  "The  edifices  of  the  city 
were  few;  a  woman  reigned  there  of  the 
name  of  Candace,  which  name  had  been 
transmitted  to  these  queens  for  many 
years."  Strabo  mentions  also  a  queen  of 
Ethiopia  of  the  name  of  Candace.  Speak- 
ing of  an  insurrection  against  the  Romans, 
he  says,  "Among  these  were  the  officers 
of  queen  Candace,  who  in  our  days  reign- 
ed over  the  Ethiopians."  As  this  could 
not  have  been  the  Candace  mentioned 
here,  it  is  plain  that  the  name  was  com- 
mon to  these  queens — a  sort  of  royal  title. 
She  was  probably  queen  of  Meroe,  an 
important  part  of  Ethiopia.  (Bruce's  Tra- 
vels, vol.  ii.  p.  431— Clarke.)  f  Who  had 
the  charge,  &c.  The  treasurer  was  an 
officer  of  high  trust  and  responsibility. 
IT  And  had  come,  &c.  This  proves  that 
he  was  a  Jew,  or  at  least  a  Jewish  prose- 
lyte. It  was  customary  for  the  Jews  in 
foreign  lands,  as  far  as  practicable,  to  at- 
tend the  great  feasts  at  Jerusalem.  He 
had  gone  up  to  attend  the  Passover,  &c. 
See  Note,  ch.  ii.  5. 

28.  And  sitting  in  his  chariot.   His  car- 
riage ;  his  vehicle.    The  form  of  the  car 


A.  D.  33.J 


CHAPTER  VIII. 


HI 


in  his  chariot,  read  Esaias  the  pro- 
phet. 

29  Then  ■  the   Spirit   said   unto 

a  Isa.65.21.  Hos.6.3. 

riage  is  not  known.  In  some  instances 
the  carriages  of  the  ancients  were  placed 
on  wheels  ;  in  others,  were  borne  on  poles 
in  the  form  of  a  litter  or  palanquin,  by 
men,  or  mules,  or  horses.  (See  Calmet, 
art.  Chariot.)  H  Readi?ig  Esaias,  &c. 
Isaiah.  Reading  doubtless  the  transla- 
tion of  Isaiah  called  the  Septuagint.  This 
translation  was  made  m  Egypt,  for  the 
special  use  of  the  Jews  in  Alexandria  and 
throughout  Egypt,  and  whs  that  which 
was  commonly  used.  Why  he  was  reading 
the  Scriptures,  and  especially  this  prophet, 
is  not  certainly  known.  It  is  morally  cer- 
tain, however,  that  he  was  in  Judea  at 
the  time  of  the  crucifixion  and  resurrec- 
tion of  Jesus ;  that  he  had  heard  much 
of  him;  that  this  would  be  a  subject  of 
discussion ;  and  it  was  natural  for  him,  in 
returning,  to  look  at  the  prophecies  re- 
specting the  Messiah,  perhaps  either  to 
meditate  on  them  as  a  suitable  subject  of 
inquiry  and  thought,  or  perhaps  to  exa- 
mine the  claims  of  Jesus  of  Nazareth  to 
this  office.  The  prophecy  in  Isa.  liii.  was 
so  striking,  and  coincided  so  clearly  with 
the  character  of  Jesus,  that  it  was  natural 
for  a  candid  mind  to  examine  whether  he 
might  not  be  the  person  intended  by  the 
prophet. — On  this  narrative  we  may  re- 
mark, (1.)  It  is  a  proper  and  profitable 
employment  on  returning  from  worship  to 
examine  the  sacred  Scriptures.  (2.)  It  is 
well  to  be  in  the  habit  of  reading  the 
Scriptures  when  we  are  on  a  journey.  It 
may  serve  to  keep  the  heart  from  worldly 
objects,  and  secure  the  affections  for  God. 
(3.)  It  is  well  at  all  times  to  read  the  Bi- 
ble. It  is  one  of  the  means  of  grace.  And 
it  is  when  we  are  searching  his  will,  that 
we  obtain  light  and  comfort.  The  sinner 
should  examine  with  a  candid  mind  'he 
sacred  volume.  It  may  be  the  means  of 
conducting  him  in  the  true  path  of  salva- 
tion. (4.)  God  often  gives  us  light  in  re- 
gard to  the  meaning  of  the  Bible  in  unex- 
pected modes.  How  little  did  this  eunuch 
expect  to  be  enlightened  ir  the  manner  in 
which  he  actually  was.  Yet  God,  who 
intended  to  instruct  and  save  him,  sent 
the  living  teacher,  and  opened  to  him  the 
sacred  scriptures,  and  led  him  to  the  Sa- 
viour. It  is  probable  (ver.  30)  that  he  was 
reading  it  aloud. 

29.  The  Spirit.  See  Note,  ver.  2(i.  The 
Holy  Spirit  is  here  evidently  intended. 
The  thought  in  Fhilip's  mind  is  here 


Philip,  Go  near,  and  join  thyself  to 
this  chariot. 

30  And  Philip  ran  thither  to  him- 


traced  to  his  suggestion.  All  good 
thoughts  and  designs  have  the  same 
origin.  11  Join  thyself.  Join  him  in  his 
chariot.     Go  and  sit  with  him. 

30.  And  Philip  ran,  &c.  Indicating  hid 
haste,  and  his  desire  to  obey  the  sugges- 
tions of  the  Spirit.  A  thousand  difficulties 
might  have  been  started  in  the  mind  of 
Philip  if  he  had  reflected  a  little.  The 
eunuch  was  a  stranger;  he  had  the  ap- 
pearance of  a  man  of  rank;  he  was  en- 
gaged in  reading;  he  might  be  indisposed 
to  be  interrupted  or  to  converse,  &c.  But 
Philip  obeyed  without  any  hesitation  the 
monitions  of  the  Spirit,  and  ran  to  him. — 
It  is  well  to  follow  the  first  suggestions 
of  the  Spirit;  to  yield  to  the  clear  indica- 
tions of  duty,  and  to  perform  it  at  once. 
Especially  in  a  deed  of  benevolence,  and 
in  conversing  with  others  on  the  subject 
of  religion,  our  first  thoughts  are  com- 
monly safest  and  best.  If  we  do  not  fol- 
low them,  the  calculations  of  avarice,  or 
fear,  or  some  worldly  prudence,  are  very 
apt  to  come  in.  We  become  alarmed , 
we  are  afraid  of  the  rich  and  the  great ; 
and  we  suppose  that  our  conversation 
and  admonitions  will  be  unacceptable. — 
We  may  learn  from  this  case,  (1.)  To  do 
our  duty  at  once,  without  hesitation  or 
debate.  (2.)  We  shall  often  be  disap- 
pointed in  regard  to  subjects  of  this  kind. 
We  shall  find  candid,  humble,  Christian 
conversation  far  more  acceptable  to  stran- 
gers, to  the  rich,  and  to  the  great,  than 
we  commonly  suppose.  If,  as  in  this  case, 
they  are  alone;  if  we  approach  them 
kindly  ;  if  we  do  not  rudely  and  harshly 
address  them,  we  shall  find  most  men 
willing  to  talk  on  the  subject  of  religion. 
I  have  conversed  with  some  hundreds  of 
persons  on  the  subject  of  religion,  and  do 
not  now  recollect  but  two  instances  in 
which  I  was  rudely  treated,  and  in  which 
it  was  not  easy  to  gain  a  respectful  and 
kind  attention  to  Christian  conversation. 
IF  And  heard  him  read.  He  was  reading 
loud — sometimes  the  best  way  of  impress- 
ing truth  on  the  mind  in  our  private  read- 
ing the  Scriptures.  *r  And  said,  &c.  This 
question,  there  might  have  been  reason  to 
fear,  would  not  be  kindly  received.  But 
the  eunuch's  mind  was"  in  such  a  state 
that  he  took  no  offence  from  such  an  in- 
quiry, though  made  by  a  footman,  and  a 
stranger.  He  doubtless  recognised  him 
as  a  brother  Jew. — It  is  an  important 


142 


and  heard  him  read  the  prophet 
Esaias,  and  said,  Understandest a 
thou  what  thou  readest? 

31  And  he  said,  How  b  can  I,  ex- 
cept some  man  should  guide  c  me  ] 
And  he  desired  Philip  that  he  would 
come  up  and  sit  with  him. 

32  The   place   of    the   scripture 

a  iMatt.13.23,51.  Ep.5.17.        b  Bo.10.14.       c  Ps.25.9. 


THE  ACTS.  [A.  D.  33. 

which  he  read  was  this,  d  He  was 
led  as  a  sheep  to  the  slaughter ; 
and  like  a  lamb  dumb  before  his 
shearer,  so  opened  he  not  his  mouth: 
33  In  his  humiliation  his  judg- 
ment was  taken  away :  and  who 
shall  declare  his  generation?  for 
his  life  is  taken  from  the  earth. 


question  to  ask  ourselves  when  we  read 
the  sacred  Scriptures. 

31.  And  he  said,  &c.  This  was  a  gene- 
ral acknowledgment  of  his  need  of  direc- 
tion. It  evinced  a  humble  state  of  mind. 
It  was  an  acknowledgment,  also,  origi- 
nating probably  from  this  particular  pas- 
sage which  he  was  reading.  He  did  not 
understand  how  it  could  be  applied  to  the 
Messiah;  how  the  description  of  his  hu- 
miliation and  condemnation  (ver.33)  could 
be  reconciled  to  the  prevalent  ideas  of 
his  being  a  prince  and  a  conqueror.  The 
same  sentiment  is  expressed  by  Paul  in 
Rom.  x.  14.  The  circumstances,  the  state 
of  mind  in  the  eunuch,  and  the  result, 
strongly  remind  one  of  the  declaration  in 
Ps.  xxv.  9,  "  The  meek  will  he  guide  in 
judgment,  and  the  meek  will  he  teach  his 
way."  11"  And  he  desired,  &c.  He  was 
willing  to  receive  instruction  even  from 
a  stranger. — The  rich  and  the  great  may 
often  receive  valuable  instruction  from  a 
stranger,  and  from  a  poor,  unknown  man. 

32.  The  place,  &c.  Isa.  liii.  7,  8.  IT  He 
vxis  led,  &c.  This  quotation  is  taken  lite- 
rally from  the  Septuagint.  It  varies  very 
little  from  the  Hebrew.  It  has  been  al- 
most universally  understood  that  this 
place  refers  to  the  Messiah;  and  Philip 
expressly  applies  it  to  him.  The  word 
"was  led"  ('fain)  implies  that  he  was 
conducted  by  others;  that  he  was  led 
as  a  sheep  is  led  to  be  killed.  The 
general  idea  is  that  of  meekness  and  sub- 
mission when  he  was  led  to  be  put  to 
death;  a  description  that  applies  in  a 
very  striking  manner  to  the  Lord  Jesus. 
IT  To  the  slaughter.  To  be  killed.  The 
characteristic  here  recorded  is  more  re- 
markable in  the  sheep  than  in  any  other 
animals.  If  And  like  a  lamb  dumb,  &c. 
Still  patient,  unresisting.  If  So  he  opened 
not  his  mouth.  He  did  not  complain,  or 
murmur;  he  offered  no  resistance,  but 
yielded  patiently  to  what  was  done  by 
others. 

33  In  his  humiliation.  This  varies 
from  the  Hebrew,  but  is  copied  exactly 
from  the^Septuagint,  showing  that  he  was 
reading  the  Septuagint.    The  Hebrew  is 


"he  was  taken  from  prison,  and  from 
judgment."  The  word  rendered  "  prison" 
denotes  any  kind  of  detention,  or  even 
oppression.  It  does  not  mean,  as  with  us, 
to  be  confined  in  a  prison  or  jail,  but  may 
mean  custody,  and  be  applied  to  the  de- 
tention or  custody  of  the  Saviour  when 
his  hands  were  bound,  and  he  was  led  to 
be  tried.  Note,  Matt,  xxvii.  2.  It  is  not 
known  why  the  LXX.  thus  translated  the 
expression  "  he  was  taken  from  prison," 
&c.  by  "in  his  humiliation,"  &c.  The 
word  "  from  prison"  may  mean,  as  has 
been  remarked,  however,  from  oppres- 
sion, and  this  does  not  differ  materially 
from  humiliation ;  and  in  this  sense  the 
LXX.  understood  it.  The  meaning  of  the 
expression  in  the  Septuagint  and  the  Acta 
is  clear.  It  denotes  that  in  his  state  of 
oppression  and  calamity,  when  he  was 
destitute  of  protectors  and  friends,  when 
at  'the  lowest  state  of  his  humiliation,  and, 
therefore,  most  the  object  of  pity,  that  in 
addition  to  that,  justice  was  denied  him, 
his  judgment — a  just  sentence — was  taken 
away,  or  withheld,  and  he  was  delivered 
to  be  put  to  death.  His  deep  humiliation 
and  friendless  state  was  followed  by  an 
unjust  and  cruel  condemnation,  when  no 
one  would  stand  forth  to  plead  his  cause. 
Every  circumstance  thus  goes  to  deepen 
the  view  of  his  sufferings.  IT  His  judg- 
ment. Justice,  a  just  sentence,  was  de- 
nied him,  and  he  was  cruelly  condemned. 
IT  And  who  shall  declare  his  generation  ? 
The  word  generation  used  here,  properly 
denotes  posterity ;  then  an  age  of  man- 
kind, comprehending  about  thirty  years, 
as  we  speak  of  this  and  the  next  genera- 
tion ;  then  it  denotes  the  men  of  a  particu- 
lar age  or  time.  Very  various  interpre- 
tations have  been  given  of  this  expression. 
Lowth  translates  it,  "  his  mannpr  of  life 
who  would  doclare?"  referring,  as  he 
supposes,  to  the  fact  that  when  a  prisoner 
was  condemned  and  led  to  execution,  it 
was  customary  for  a  proclamation  to  lie 
made  by  a  crier  in  these  words,  "  Who- 
ever knows  any  thing  about  his  inno- 
cence, let  him  come  and  declare  it." 
Thi3  passage  is  taken  from  the  Gemara 


A.  D.  33.] 


CHAPTER  V1I1. 


143 


3 -A  And    the    eunuch   answered 
Philip,   and  said,  I  pray  thee,  of 


of  Babylon.  (Kcnnicott,  as  quoted  by 
Lowth )  The  same  Gemara  of  Babylon 
on  this  passage  adds,  "  that  before  the 
deatli  of  Jesus,  this  proclamation  was 
made  forty  days ;  but  no  defence  could  be 
found" — a  manifest  falsehood  ;  and  a 
story  strikingly  illustrative  of  the  charac- 
ter of  the  Jewish  writings.  The  Gemara 
was  written  sometime  after  Christ,  per- 
haps not  far  from  the  year  180  (Lardner), 
and  is  a  collection  of  commentaries  on  the 
traditional  laws  of  the  Jews.  That  this 
custom  existed  is  very  probable;  but  it  is 
certain  that  no  such  thing  was  done  on  the 
trial  of  the  Saviour.  But  instances  are 
wanting  where  the  word  "generation" 
has  this  meaning.  The  Chaldee  para- 
phrase translates  the  passage  in  Isaiah, 
"  He  shall  collect  our  captivity  from  in- 
firmities and  vengeance ;  and  who  can 
declare  what  wonderful  things  shall  be 
done  for  us  in  his  days  1"  Others  have 
referred  this  question  to  his  Deity,  or  di- 
vine generation ;  intimating  that  no  one 
could  explain  the  mystery  of  his  eternal 
generation.  But  the  word  in  the  Scrip- 
tures has  no  such  signification ;  and  such 
a  sense  would  not  suit  the  connexion. 
(See  Calvin  in  loco.)  Others  have  refer- 
red it  to  his  own  spiritual  posterity,  his 
disciples,  his  family;  'the  number  of  his 
friends  and  followers  who  could  enume- 
rate V  (Calvin,  Beza,  &c)  But  this  as 
little  suits  the  connexion.  Another  sense 
which  the  word  has,  is  to  denote  the  men 
of  any  particular  age  or  time.  Matt.  xi.  16 ; 
xxiii.  36.  LuKe  xvi.  8,  &e.  And  it  has 
been  supposed  that  the  question  here 
means,  '  Who  can  describe  the  character 
and  wickedness  of  the  generation  when 
he  shall  live — the  enormous  crime  of  that 
age,  in  putting  him  to  death  ?'  This,  per- 
haps, is  the  most  probable  interpretation 
of  the  question,  for  these  reasons:  (1.)  It 
is  the  most  usual  signification  of  the  word 
(see  Schleusner),  and  would  be  its  obvi- 
ous meaning  in  any  other  connexion. 
(2.)  It  suits  the  connexion  here.  For  the 
prophet  immediately  adds  as  a  reason  for 
the  fact  that  no  one  can  describe  that 
generation,  that  he  was  put  to  death — a 
deed  =;o  enormous,  as  to  make  it  impossi- 
ble ta  describe  the  wickedness  of  the  gene- 
ration that  would  do  it.  This  was  the 
Kum,  the  crowning  act  of  human  guilt — 
a  deed  so  enormous  as  to  defy  all  attempt 
at  description.  The  murder  of  the  Mes- 
niah  ;  the  crucifixion  of  the  Son  of  God  ; 
the  killing  of  the  highest  messenger  that 


whom  speaketh  the  prophet  this  ] 
of  himself,  or  of  some  other  man  1 


heaven  could  send,  was  the  consumma- 
tion of  all  earthly  wickedness.  There 
was  no  other  deed  so  enormous  that  could 
be  performed;  and  there  were  no  words 
to  describe  this.  The  same  thing  is  im- 
plied in  what  the  Saviour  himself  said 
(Matt,  xxiii.  37,  38,  and  Luke  xiii.  34,  35; 
xix.  42),  "O  Jerusalem,  Jerusalem,"  &c. 
The  idea  in  these  places  is,  that  notwith- 
standing their  sin  in  killing  the  prophets, 
and  stoning  those  that  had  been  sent  to 
them,  he  would  still  have  been  willing  to 
receive  and  pardon  them,  but  for  this 
enormous  act  of  wickedness  in  putting 
the  Messiah  to  death — a  deed  which  they 
were  about  to  accomplish,  and  which 
should  be  attended  with  the  destruction 
of  their  state  and  nation.  The  Hebrew 
word  "declare"  (Isa.  liii.  8),  means  pro- 
perly to  meditate,  to  think  of,  and  then,  to 
speak,  to  declare.  It  means  probably  in 
that  place,  '  Who  can  think  of,  who  can 
conceive  the  enormity  of  the  crimes  of 
that  age,  so  as  fully  to  publish  or  declare 
them.'  H  For  his  life,  &c.  This  is  the 
act  of  wickedness  just  referred  to — put- 
ting the  Messiah  to  death.  The  Hebrew 
is,  "  For  he  was  cut  off'  from  the  land  of 
the  living,"  i.  e.  he  was  put  to  death 
The  expression  used  in  the  Acts  was 
taken  from  the  Septuagint,  and  means 
substantially  the  same  as  the  Hebrew. 

34.  Answered  Philip.  That  is,  addressed 
Philip.  The  Hebrews  often  use  the  word 
answer  as  synonymous  with  addressing 
one,  whether  he  had  spoken  or  not.  IT  Of 
himself,  &c.  This  was  a  natural  inquiry 
for  there  was  nothing  in  the  text  itself 
that  would  determine  expressly  to  whom 
the  reference  was.  The  ancient  Jens 
expressly  applied  the  passage  to  the  Mes- 
siah. Thus  the  Targum  of  Jonathan  on 
Isa.  Hi.  13,  "  Behold,  my  servant  shall  deal 
prudently,"  &c,  renders  it,  "Behold,  my 
servant,  the  Messiah,  shall  be  prospered," 
&c.  But  we  should  remember  that  the 
eunuch  was  probably  not  deeply  versed 
in  the  Scriptures.  We  should  remember, 
further,  that  he  had  just  been  at  Jerusa- 
lem, and  that  the  public  mind  was  agi- 
tated about  the  proceedings  of  the  sanhe- 
drim in  putting  Jesus  of  Nazareth,  who 
claimed  to  be  the  Messiah,  to  death.  It 
is  by  no  means  improbable  that  this  pas- 
sage had  been  urged  as  a  proof  that  ho 
was  the  Messiah;  and  that  the  Jews,  to 
evade  the  force  of  it,  had  maintained  that 
it  referred  to  Isaiah  or  Jeremiah — as  they 
have  since  done.    Yet  the  subject  was  so 


144 


THE  ACTS. 


35  Then  Philip  opened  his 
mouth,  and  began  a  at  the  same 
scripture,  and  *  preached  unto  him 
Jesus. 

30  And  as  they  went  on  their 
way,  the}'  came  unto  a  certain  wa- 
ter: and  the  eunuch  said,  See,  here 

aLo.24.27.         ic.lS.2S.        c  C.10.4T. 

important  and  so  difficult,  that  it  had  oc- 
cupied the  attention  of  the  traveller  dur- 
ing his  journey ;  and  his  question  shows 
that  he  had  been  deeply  pondering  the 
inquiry  whether  it  could  refer  to  Isaiah, 
or  whether  it  must  have  reference  to  the 
Messiah.  In  this  state  of  suspense  ?nd 
agitation,  when  his  mind  was  just  fitted 
to  receive  instruction,  God  sent  a  messen- 
ger to  guide  him.— He  often  thus  pre- 
pares, by  his  providence,  or  by  a  train  of 
affecting  and  solemn  events,  the  minds  of 
men  for  a  reception  of  the  truth ;  and  then 
he  sends  his  messengers  to  guide  the  mind 
thoughtful  and  anxious,  in  the  way  of 
peace  and  salvation. 

3.3.  Opened  his  mouth.  See  Matthew. 
v.  2.  1i  At  the  same  scrijiture.  Taking 
this  as  a  text  to  be  illustrated.  IT  Preached 
unto  him  Jesus.  Showed  him  that  Jesus 
of  Nazareth  exactly  answered  to  the  de- 
scription of  the  prophet ;  and  that  there- 
fore the  prophet  referred  to  the  Messiah, 
and  that  that  Messiah  was  Jesus  of  Naza- 
reth. How  far  Philip  detailed  the  cir- 
cumstances of  the  life  and  death  of  Christ 
is  unknown.  'What  follows  shows  also 
that  he  stated  the  design  of  baptism,  and 
the  duty  of  being  baptized. 

3G.  As  they  went  on  their  way.  In  their 
journey.  IT  A  certain  water.  The  expres- 
sion used  here  does  not  determine  whe- 
ther this  wis  a  river,  a  brook,  or  a  pond 
or  standing  pool.  And  there  are  no  cir- 
cumstances to  determine  that.  It  is  well 
known,  however,  that  there  is  no  large 
river,  or  very  considerable  stream  in  this 
vicinity.  All  that  is  intimated  is,  that 
there  was  water  enough  to  perform  the 
rile  of  baptism,  whether  that  was  by 
sprinkling,  pouring,  or  immersion.  It 
must  be  admitted,  1  think,  that  there 
might  have  been  water  enough  for 
either.  Grotius  says  they  came  "to  a 
fountain  which  was  in  the  neighbour- 
hood of  Bethsora,  in  the  tribe  of  Juda,  at 
the  tv\  entieth  milestone  from  ^Elia  (Jeru- 
mlem)  to  Hebron."  This  is,  however,  a 
tradition  taken  from  Eusebius.  The  place 
is  still  shown.  (PococJce.)  II  "What  doth 
'under  me,  &c.  This  shows  that  he  had 
been  instructed  by  Philip  in  the  nature 


[A.  D.  33 

hinder  me  tc 


is  water;  what  doth 
be  baptized  ? 

37  And  Philip  said,  If  d  thou  be- 
lievest  with  all  thine  heart,  thou 
mayest.  And  he  answered  and 
said,  I  e  believe  that  Jesus  Christ 
is  the  Son  of  God. 

d  Mar.16.I6.cS.12.      e  Jno.11.27.  ICor  12.3.  1  Jno.4.15. 


and  design  of  baptism.  It  evinces  also 
a  purpose  at  once  to  give  himself  to  Christ, 
to  profess  his  name,  and  to  be  dedicated 
to  his  service.  IT  To  be  baptized.  On  the 
meaning  of  the  wr  rd  baptize,  see  Note, 
Matt.  iii.  6. 

37.  And  Philip  said,  &c.  This  was' 
then  stated  to  be  the  proper  qualification 
for  making  a  profession  of  religion.  The 
terms  are,  (1.)  Faith,  that  is,  a  reception 
of  Jesus  as  a  Saviour ;  yielding  the  mind 
to  the  proper  influences  of  the  truths  of 
redemption.  See  Note,  Mark  xvi.  16. 
(2.)  There  is  required  not  merely  the  as- 
sent of  the  understanding,  but  a  surrender 
of  the  heart,  the  will,  the  affections,  to  the 
truth  of  the  gospel.  As  these  were  the 
proper  qualifications  then,  so  they  are 
now.  Nothing  less  is  required;  and  no- 
thing but  this  can  constitute  a  proper 
qualification  for  the  Lord's  supper.  IT  1 
believe,  &c.  This  profession  is  more  than 
a  professed  belief  that  Jesus  was  the  Mes- 
siah. The  name  CAml  implies  that.  'I 
believe  that  Jesus  the  Messiah1  is,  &c.  In 
addition  to  this,  he  professed  his  belief 
that  he  was  the  Son  of  God — showing 
either  that  he  had  before  supposed  that 
the  Messiah  would  be  the  Son  of  God,  or 
that  Philip  had  instructed  him  on  that 
point.  It  was  natural  for  Philip  in  dis* 
coursing  on  the  humiliation  and  poverty 
of  Jesus,  to  add  also  that  he  sustained  n 
higher  rank  of  being  than  a  man,  and  was 
the  Son  of  God.  What  precise  ideas  the 
eunuch  attached  to  this  expression  cannot 
be  now  determined.  This  verse  is  want- 
ing in  a  very  large  number  of  manuscripts 
(Mill),  and  has  been  rejected  by  many 
of  the  ablest  critics.  It  is  also  omitted  in 
the  Syriac  and  Ethiopic  versions.  It  is 
not  easy  to  conceive  why  it  has  been 
omitted  in  almost  all  the  Greek  MSS.  un- 
less it  is  spurious.  If  it  was  not  in  the 
original  copy  of  the  Acts,  it  was  probably 
inserted  by  some  early  transcriber,  and 
was  deemed  so  important  to  the  connex- 
ion, to  show  Lhat  the  eunuch  was  not  ad- 
mitted hastily  to  baptism,  that  it  was  af- 
terwards retained.  It  contains,  however, 
an  important  truth,  elsewhere  abundantly 
taught  in  the  Scriptures,  that  faith  is  ne- 


A.  D.  33.] 


38  And  he  commanded  the  cha- 
riot to  stand  still  :  and  they  went 
down  both  into  the  water,  both 
Philip  and  the  eunuch ;  and  he 
baptized  him. 


cessary   to  a  proper  profession  of  reli- 
gion. 

38.  And  they  went  down  both  into  the 
water.  This  passage  has  been  made  the 
subject  of  much  discussion  on  the  subject 
of  baptism.  It  has  been  adduced  in 
proof  of  the  necessity  of  immersion.  It  is 
not  proposed  to  enter  into  that  subject 
here.  See  Note,  Matt.  iii.  G.  It  may  be 
remarked  lvere  that  the  preposition  th, 
translated  here  "  into,"  does  not  of  neces- 
sity mean  that.  Its  meaning  would  be  as 
well  expressed  by  "  to"  or  "unto,"  or  as 
we  should  say,  '  they  went  to  the  water,' 
without  meaning  to  determine  whether 
they  went  into  it  or  not.  Out  of  twenty- 
six  significations  which  Schleusner  has 
given  the  word,  this  is  one.  John  xi.  38, 
"  Jesus  therefore  groaning  in  himself, 
cometh  to  (sis)  the  grave" — assuredly  not 
into  the  grave.  Luke  xi.  49,  "  I  send  them 
prophets."  Greek,  'I  send  to  («*$)  them 
prophets' — to  them,  not  into  them.  Comp. 
Rom.  ii.  4.  1  Cor.  xiv.  36.  Matt.  xii.  41, 
"  They  repented  at  (tit)  the  preaching  of 
Jonas" — not  into  his  preaching.  John  iv. 
5,  "  Then  cometh  he  to  (u's)  a  city  of  Sa- 
maria," that  is,  near  to  it,  for  the  context 
shows  that  he  had  not  yet  entered  into  it. 
Comp.  ver.  6.  8.  John  xxi.  4,  "Jesus  stood 
on  (u's)  the  shore,"  that  is,  not  in,  but  mar 
the  shore.  These  passages  show  that  the 
word  does  not  necessarily  mean  that  they 
entered  into  the  water.  But  (2.)  If  it  did, 
it  does  not  necessarily  follow  that  the  eu- 
nuch was  immersed.  There  might  be 
various  ways  of  baptizing,  even  after  they 
were  in  the  water,  besides  immersing. 
Sprinkling  or  pouring  might  be  performed 
there  as  well  as  elsewhere.  (3.)  It  is  in- 
cumbent ou  those  who  maintain  that  im- 
mersion  is  the  only  valid  mode  of  baptism, 
to  prove  that  this  passage  cannot  possibly 
mean  any  thing  else,  and  that  there  was 
no  other  mode  practised  by  the  apostles. 
( 4.)  It  would  i>e  still  incumbent  to  show 
that  if  this  were  the  common  and  even 
the  only  mode  then,  in  a  warm  climate, 
<fcc.  that  it  is  indispensable  that  this  mode 
should  be  practised  every  where  else. 
No  such  positive  command  can  be  ad- 
duced. And  it  follows,  therefore,  that  it 
car/not  be  proved  that  immersion  is  the 
only  lawful  mode  of  baptism.  See  Note, 
Matt  iii.  6. 

N 


CHAPTER  V11I. 


115 


39  And  when  they  were  come  up 
out  of  the  water,  the  Spirit  of  the 
Lord  °  caught  away  Philip,  that  the 
eunuch  saw  him  no  more  :  and  he 
went  on  his  way  rejoicing.6 


a  IKi. 18.12.  F.7.e.3.12,14. 


iPs.119.14,111. 


39.  Out  of  the  water,  (U.)  This  pre  po*i 
tion  stands  opposed  to  sk,  "  into;"  and  aw 
that  may  mean  to,  so  this  may  mean  from  ; 
if  that  means  into,  this  means  here  out  of. 
T  The  Spirit  of  the  Lord.  See  ver.  29 
The  Spirit  had  suggested  to  Philip  to  go 
to  meet  the  eunuch  and  the  same  Spirit, 
now  that  he  had  fulfilled  the  design  of 
his  going  there,  diiected  his  departure. 
IT  Caught  away.  This  phrase  has  been 
usually  understood  of  a  forcible  or  mira- 
culous removal  of  Philip  to  some  other 
place.  Some  have  even  supposed  that 
he  was  borne  through  the  air  by  an  angel. 
(See  even  Doddridge.)  To  such  foolish 
interpretations  have  many  expositors  been 
led.  The  meaning  is,  clearly,  that  the 
Spirit,  who  had  directed  Philip  to  go  near 
the  eunuch,  now  removed  him  in  a  simi- 
lar manner.  That  this  is  the  meaning  is 
clear,  (1.)  Because  it  accounts  for  all  that 
occurred.  It  is  not  wise  to  suppose  the 
existence  of  a  miracle,  except  where  the 
effect  cannot  otherwise  be  accounted  for, 
and  except  where  there  is  a  plain  state- 
ment that  there  was  a  miracle.  (2.)  The 
word  "caught  away"  ('Jiga-are)  does  not 
imply  that  there  was  a  miracle.  The 
word  properly  means  to  seize  and  bear 
away  any  thing  violently,  without  the 
consent  of  the  owner,  as  robbers  and 
plunderers  do.  Then  it  signifies  to  remove 
any  thing  in  a  forcible  manner  ;  to  make 
use  of  strength  or  power  to  remove  it. 
Arts  xxiii.  10.  Matt.  xiii.  19.  John  x.  28. 
2  Cor. xii.  2,  4,  &c.  In  no  case  does  it  ever 
denote  that  a  miracle  is  performed.  And 
all  that  can  he  signified  here  is,  that  the 
Spiril  strongly  admonished  Philip  to  so  to 
some  other  place  ;  that  he  so  for, 
vividly  suggested  the  duty  to  his  mind,  as 
to  tear  him  uuay,  as  it  were,  from  the  so 
ciety  of  the  eunuch.  He  had  been  deeply 
interested  in  the  case.  He  would  have 
found  pleasure  in  continuing  the  journey 
with  him.  But  the  strong  convictions  of 
duly  urged  by  the  Holy  Spirit,  impelled 
him,  as  it  were,  to  break  off  this  new  and 
interesting  acquaintanceship,  and  to  go  to 
some  other  place.  The  purpose  for  u  Kich 
he  was  sent,  to  instruct  and  baptize  the 
ennuch,  was  accomplished,  and  now  he 
was  called  to  some  other  field  of  labour. — 
A  similar  instance  of  interpretation  ha* 
been  considered  in  the  Notes  on  Matt 


146 


THE  ACTS. 


[A.  D.  33. 


40    But    Philip  was    found    at   preached  in  all  the  cities,  till  he 
Azotus :   and  passing  through,  he    " 


iv.  5.  II  And  he  went  on  his  way  rejoicing. 
His  mind  was  enlightened  on  a  perplex- 
ing passage  of  Scripture.  He  was  satis- 
tied  respecting  the  Messiah.  He  was 
baptized  ;  and  he  experienced  that  which 
all  feel  who  embrace  the  Saviour  and  are 
baptized,  joy.  It  was  joy  resulting  from 
the  fact  that  he  was  reconciled  to  God  ; 
and  a  joy,  the  natural  effect  of  having 
done  his  duty  promptly,  in  making  a  pro- 
fession of  religion. — If  we  wish  happiness, 
if  we  would  avoid  clouds  and  gloom,  we 
shall  do  our  duty  at  once.  If  we  delay 
till  to-morrow  what  we  ought  to  do  to- 
day, we  may  expect  to  be  troubled  with 
melancholy  thoughts.  If  we  find  peace, 
it  will  be  in  doing  promptly  just  that 
which  God  requires  at  our  hands. — This 
is  the  last  that  we  hear  of  this  man.  Some 
have  supposed  that  this  eunuch  carried 
the  gospel  to  Ethiopia,  and  preached  it 
there.  But  there  is  strong  evidence  to 
believe  that  the  gospel  was  not  preached 
there  successfully  until  about  the  year 
330,  when  it  was  introduced  by  Frumen- 
tius,  sent  to  Abyssinia  for  that  purpose  by 
Athanasius,  bishop  of  Alexandria. — From 
this-narrative  we  may  learn,  (].)  That  God 
often  prepares  the  mind  to  receive  the 
truth.  (2.)  That  this  takes  place  some- 
times with  the  great  and  the  noble,  as 
well  as  the  poor  and  obscure.  (3.)  We 
should  study  the  Scriptures.  It  is  the 
way  in  which  God  usually  directs  the 
mind  in  the  truths  of  religion.  (4.)  They 
who  read  the  Bible  with  candour  and 
care,  may  expect  that  God  will,  in  some 
mode,  guide  them  into  the  truth.  It  will 
often  be  in  a  way  which  they  least  ex- 
pect ;  but  they  need  not  be  afraid  of  be- 
ing left  to  darkness  or  error.  (5.)  We 
should  be  ready  at  all  times  to  speak  to 
sinners.  God  often  prepares  their  minds, 
as  he  did  that  of  the  eunuch,  to  receive 
the  truth.  (6.)  We  should  not  be  afraid 
of  the  great,  the  rich,  or  of  strangers.  God 
often  prepares  their  minds  to  receive  the 
truth ;  and  we  may  find  a  man  willing  to 
hear  of  the  Saviour  where  we  least  ex- 
pected it.  (7.)  We  should  do  our  duty 
in  this  respect,  as  Philip  did,  promptly. 
We  should  not  delay  or  hesitate;  but 
(should  at  once  do  that  which  we  believe 
is  in  accordance  with  the  will  of  God. 
See  Ps.  csix.  60. 

40.  But  Philip  was  found.  That  is,  he 
came  to  Azotus,  or  he  was  not  heard  of 
until  he  reached  Azotus.  The  word  is 
often  used  in  this  sense.    See  1  Chron. 


came  to  Cesarea. 


xxix.  17,  margin.  2  Chron.  xxix.  29,  mar- 
gin. Gen.  ii  20.  See  also  Luke  xvii.  18. 
Rom.  vii.  10.  In  all  these  places  the  word 
is  used  in  the  sense  of  to  he,  or  to  be  pre- 
sent. It  does  not.  mean  here  that  there 
was  any  miracle  in  the  case,  but  that  Phi- 
lip, after  leaving  the  eunuch,  came  to  or 
was  in  Azotus.  IT  Azotus.  This  is  the 
Greek  name  of  the  city  which  by  the 
Hebrews  was  called  Ashdod.  It  was  one 
of  the  cities  which  were  not  taken  by  Jo- 
shua, and  which  remained  in  the  posses- 
sion of  the  Philistines.  It.w'as  to  this 
place  that  the  ark  of  God  was  sent  when 
it  was  taken  by  the  Philistines  from  the 
Israelites ;  and  here  Dagon  was  cast  down 
before  it.  1  Sam.  v.  2,  3.  Uzziah,  king  of 
Judah,  broke  down  its  wall,  and  built 
cities  or  watch-towers  around  it.  2  Chron. 
xxvi.  6.  It  was  a  place  of  great  strength 
and  consequence.  It  was  distant  about 
thirty  miles  from  Gaza.  It  was  situated 
on  the  coast  of  the  Mediterranean,  and 
was  a  seaport.  The  distance  which  Phi* 
lip  had  to  travel,  therefore,  was  not  very 
great,  and  as  Azotus  lay  almost  directly 
north  of  Gaza,  it  shows  that  in  order  to 
reach  it,  he  must  have  parted  from  tho 
eunuch,  whose  route  was  almost  directly 
south  of  Gaza.  It  is  at  present  inhabited 
by  Arabs  chiefly,  and  is  by  them  called 
Mezdel.  Dr.  Wittman  describes  it  at  pre- 
sent as  being  entered  by  two  small  gates. 
In  passing  through  it,  he  saw  several 
fragments  of  columns,  capitals,  &c.  In  the 
centre  of  the  town  is  a  handsome  mosque 
with  a  minaret.  The  surrounding  coun- 
try is  represented  as  remarkably  verdant 
and  beautiful.  In  the  neighbourhood 
there  stands  an  abundance  of  fine  old 
olive-trees,  and  the  region  around  it  is  fer- 
tile. IT  He  preached  in  all  the  cities.  Jop- 
pa,  Lydda,  Askalon,  Arimathea,  &c.  lying 
along  the  coast  of  the  Mediterranean. 
IT  Cesar ea.  This  city  was  formerly  called 
Strata's  Tower.  It  is  situated  on  tho 
coast  of  the  Mediterranean,  at  the  mouth 
of  a  small  river,  and  has  a  fine  harbour. 
It  is  thi-rty-six  miles  south  of  Acre,  and 
about  sixty-two  northwest  of  Jerusalem, 
and  about  the  same  distance  northeast 
of  Azotus.  This  city  is  supposed  by  som« 
to  be  the  Hazor  mentioned  in  Josh.  xi.  1. 
It  was  rebuilt  by  Herod  the  Great,  and 
named  Casarea  in  honour  of  Augustus 
Caesar.  The  city  was  dedicated  to  him  • 
the  seaport  was  called  Sebasle,  the  Greek 
word  for  Augustus.  It  was  adorned  with 
most  splendid  houses ;  and  the  temple  oi 


A.  I).  33.] 


CHAPTER  IX. 


117 


CHAPTER  IX. 
ND    Saul,   yet  a  breathing  out 
■     threatenings    and     slaughter 

oc.8.3.  Ga.1.13. 


C;esar  was  erected  by  Herod  over-against 
the  mouth  of  the  haven,  in  which  was 
placed  the  statue  of  the  Roman  emperor. 
It  becane  the  seat  of  the  Roman  gover- 
nor while  Judea  was  a  Roman  province. 
Arts  xxiii.  33;  xxv.  6.  13.  Philip  after- 
wards resided  at  this  place.  See  Acts 
Hi.  8,  9.  Cesarea  at  present  is  inhabited 
only  by  jackals  and  beasts  of  prey.  "  Per- 
haps," says  Dr.Clarke,"  there  has  not  been 
in  the  history  of  the  world  an  example  of 
any  city  that  in  so  short  a  space  of  time 
rose  to  such  an  extraordinary  height  of 
splendour  as  did  this  of  Cesarea;  or  that 
exhibits  a  more  awful  contrast  to  its  fur- 
mer  magnificence,  by  the  present  desolate 
appearance  of  its  ruins.  Not  a  single  in- 
habitant remains.  Of  its  gorgeous  pala- 
ces and  temples,  enriched  with  the  choic- 
est works  of  art,  scarcely  a  trace  can  be 
discerned.  Within  the  space  often  years 
after  laying  the  foundation,  from  an  ob- 
scure fortress,  it  became  the  most  flourish- 
ing and  celebrated  city  of  all  Syria."  Now 
i:  is  in  utter  desolation.  (See  Robinson's 
Calmet,  Art.  Ccesarea.) 

CHAPTER  IX. 

This  chapter  commences  a  very  impor- 
tant part  of  the  Acts  of  the  Apostles — the 
(•.inversion  and  labours  of  Saul  of  Tarsus. 
The  remainder  of  the  book  is  chiefly  oc- 
cupied with  an  account  of  his  labours  and 
trials  in  the  establishment  of  churches, 
and  in  spreading  the  gospel  through  the 
Gentile  world.  As  the  fact  that  the  gos- 
pel was  to  be  thus  preached  to  the  Gen- 
tiles was  a  very  important  fact,  and  as  the 
toils  of  the  apostle  Paul  and  his  feliow- 
labourers  for  this  purpose  were  of  an  ex- 
ceedingly interesting  character,  it  was 
desirable  to  preserve  an  authentic  record 
of  those  labours ;  and  that  record  we 
have  in  the  remainder  of  this  book. 

1.  And  Saul.  Note,  ch.  vii.  58;  viii.  3. 
He  had  been  engaged  before  in  persecut- 
ing the  Christians,  but  he  now  sought  op- 
portunity to  gratify  his  insatiable  desire 
on  a  larger  scale.  IT  Yet  breathing.  Not 
satisfied  with  what  he  had  done.  ch.  viii. 
3.  The  word  breathing  out  is  expressive 
often  of  any  deep,  agitating  emotion,  as 
we  then  breathe  rapidly  and  violently.  It 
s  thus  expressive  of  violent  anger.  The 
emotion  is  absorbing,  agitating,  exhaust- 
ing, and  demands  a  more  rapid  circula- 
tion of  blood  to  supply  the  exhausted 
vitality;  and  this  demands  an  increased 


against  the  disciples  cvf  the  Lord, 
went  unto  the  high-priest, 

2  And  desired  of  him  letters  to 


supply  of  oxygen,  or  vital  air,  which  leads 
to  the  increased  action  of  the  lungs.  The 
word  is  often  used  in  this  sense  in  the 
classics.  (Schleusner.)  It  is  a  favourite 
expression  with  Homer.  Euripides  has 
the  same  expression ;  "  Breathing  out  lire 
and  slaughter."  So  Theocritus;  "They 
came  unto  the  assembly  breathing  mutual 
slaughter."  Idyll,  xxii.  82.  %  Threatening. 
Denunciation  ;  threatening  them  with 
every  breath — the  action  of  a  man  vio- 
lently enraged,  and  who  was  bent  on 
vengeance.  It  denotes  also  intense  acti- 
vity and  energy  in  persecution.  11  Slaugh- 
ter. Murder.  Intensely  desiring  to  put 
to  death  as  many  Christians  as  possible. 
He  rejoiced  in  their  death,  and  joined  in 
condemning  them.  Actsxxvi.  10, 11.  From 
this  latter  place  it  seems  that  he  had  been 
concerned  in  putting  many  of  them  to 
death.  IT  The  disciples  of  the  Lord. 
Against  Christians.  IF  Went  unto  the  high' 
priest.  Note,  Matt.  ii.  4.  The  letters 
were  written  and  signed  in  the  name, 
and  by  the  authority  of  the  sanhedrim,  oi 
great  council  of  the  nation.  The  high 
priest  did  it  as  president  of  that  council. 
See  vsr.  14,  and  ch.  xxii.  5.  The  high- 
priest  of  that  time  was  Theophilus,  son 
of  Ananus,  who  had  been  appointed  at 
the  feast  of  Pentecost,  A.  D.  37,  by  Vitel- 
lius,  the  Roman  governot  His  brother 
Jonathan  had  been  removed  from  that 
office  the  same  year.  (Kuinoel.) 

2.  And  desired  of  him.  This  shows  the 
intensity  of  his  wish  to  persecute  the 
Christians,  that  lie  was  willing  to  ask  for 
such  an  employment.  IT  Letters.  Epistles, 
implying  a  commission  to  bring  them  to 
Jerusalem  for  trial  and  punishment.  From 
this  it  seems  that  the  .sanhedrim  at  Jeru- 
salem claimed  jurisdiction  over 
gogues  every  where.  They  claimed  the 
authority  of  regulating  every  where  the 
Jewish  religion.  H  To  Damascus.  This 
was  a  celebrated  city  of  Svria,  and  long 
the  capital  of  a  kingdom  of  that  Dame.  1 
is  situated  in  a  delightful  region  about 
one  hundred  and  twenty  miles  not 
of  Jerusalem,  and  about  one  hundred  ,\\u[ 
ninety  miles  southeast  of  Antioch.  It  is 
in  the  midst  of  an  extensive  plain,  abound* 
UOg  with  cypress  and  palm-trees,  and  ex- 
tremely fertile.  It  is  watered  by  the  river 
Barrady,  ancienrty  c.tlled  Abana.  2  Kings 
v.  12.  About  five  miles  from  the  city  is 
c  place  called  the  "meeting  of  the  wa- 


148 


THE  ACTS. 


Damascus  1o  the  synagogues,  that, 
if  he  found  any  of '  this  way,  whe- 
ther they  were  men  or  women,  he 

»  or,  the  vcay, 

ters,"  where  the  Barrady  is  joined  by  an- 
other river,  and  thence  is  divided  by  art 
into  several  streams  that  How  through  the 
plain.  These  streams,  six  or  seven  in 
number,  are  conveyed  to  water  the  or- 
chards, farms,  &c.  and  give  to  the  whole 
scene  a  very  picturesque  appearance. 
The  city,  situated  in  a  delightful  climate, 
in  a  fertile  country,  is  perhaps  among  the 
most  pleasant  in  the  world,  it  is  called 
by  the  Orientals  themselves  the  paradise 
on  earth.  This  city  is  mentioned  often  in 
the  Old  Testament.  It  was  a  city  in  the 
time  of  Abraham.  Gen.  xv.  2.  By  whom  it 
was  founded  is  unknown.  It  was  taken  and 
garrisoned  by  David,  A.  M.  2992.  2  Sam. 
viii.  6.  1  Chron.  xviii.  6.  It  is  subsequently 
mentioned  as  sustaining  very  important 
parts  in  the  conflicts  of  the  Jews  with  Syria. 
2  Kings  xiv.  25;  xvi.  5.  Isa.  ix.  11.  It  was 
taken  by  the  Romans,  A.  M.  3939,  or 
about  sixty  years  before  Christ;  in  whose 
possession  it  was  when  Saul  went  there. 
It  was  conquered  by  the  Saracens,  A.  D. 
713.  About  the  year  1250  it  was  taken 
by  the  Christians  in  the  crusades,  and  was 
captured  A.  D.  1517,  by  Selim,  and  has 
been  since  under  the  Ottoman  emperors. 
The  Arabians  call  this  city  Damasch,  or 
JDemesch,  or  Schatns.  It  is  one  of  the  most 
commercial  cities  in  the  Ottoman  empire, 
and  is  distinguished  also  for  manufactures, 
particularly  for  sleel,  hence  called  Damas- 
cus steel.  The  population  is  estimated  by 
Ali  Bey  at  two  hundred  thousand ;  Vol- 
ney  states  it  at  eighty  thousand  ;  Hassel, 
atone  hundred  thousand.  About  twenty 
thousand  are  Maronites  of  the  Catholic 
church,  five  thousand  Greeks,  and  one 
thousand  are  Jews.  The  road  from  Jeru- 
salem to  Damascus  lies  between  two 
mountains,  not  above  a  hundred  paces 
distant  from  each  other;  both  are  round 
at  the  bottom,  and  terminate  in  a  point. 
That  nearest  the  great  road  is  called 
Cocah.  the  star,  in  memory  of  the  dazzling 
light  which  is  here  said  to  have  appeared 
to  Saul.  IT  To  the  synagogues.  Note, 
Matt.  iv.  23.  The  Jews  were  scattered 
into  nearly  all  the  regions  surrounding 
Judea;  and  it  is  natural  to  suppose  that 
many  of  them  would  be  found  in  Damas- 
cus. Josephus  assures  us  that  ten  thou- 
sand were  massacred  there  in  one  hour; 
and  at  another  time  eighteen  thousand, 
with  their  wives  and  children.  (Jewish 
War,  b.  ii.  ch.  xx.  6  2 ;  b.  vii  ch.  viii.  $  7.) 


[A.  D.  33. 

them  bound  unto  Jeru- 


might  hrin^ 
sal  em. 
3  And  "as  he  journeyed,  he  came 

a  lCor.15.8. 


See  Notes,  Acts  ii.  9 — 11.  By  whom  the 
gospel  was  preached  there,  or  how  they 
had  been  converted  to  Christianity,  is  un- 
known. The  presumption  is,  that  some 
of  those  who  had  been  converted  on  the 
day  of  Pentecost,  had  carried  the  gospel 
to  Syria.  H  That  if,  &c.  It  would  seem 
that  it  was  not  certainly  know?i  that  there 
were  any  Christians  there.  It  was  pre- 
sumed that  there  were;  and  probably 
there  was  a  report  of  that  kind.  Ii  Of 
this  way.  Of  this  way  or  mode  of  life ; 
of  this  kind  of  opinions  and  conduct;  that 
is,  any  Christians.  11  He  mi^ld  bring Jthcm, 
&c.  To  be  tried.  The  sanhedrim  at  Je- 
rusalem claimed  jurisdiction  over  reli- 
gious opinions  ;  and  their  authority  would 
naturally  be  respected  by  foreign  Jews. 

3.  A  nd  as  he  journeyed.  On  his  way , 
or  while  he  was  travelling.  The  place 
where  this  occurred  is  not  known.  Tra- 
dition has  fixed  it  at  the  mountain  now 
called  Cocab.  See  Note,  on  ver.  2.  All 
that  we  know  of  it  is  that  it  was  near  to 
Damascus.  H  And  suddenly.  Like  a 
Hash  of  lightning.  IT  There  mined  round 
about  him,  &c.  The  language  which  is 
expressed  here  would  be  used  in  describ- 
ing a  flash  of  lightning.  Many  critics 
have  supposed  that  God  made  use  of  a 
sudden  llash  to  arrest  Paul,  and  that  he 
was  thus  alarmed  and  brought  to  reflec 
tion.  That  God  might  make  use  of  such 
a  means  cannot  be  denied.  But  to  this 
supposition  in  this  case  there  are  some 
unanswerable  objections.  (1.)  It  was  de- 
clared to  be  the  appearance  of  the  Lord 
Jesus;  ver.  27,  "Barnabas  declared  unto 
them  how  that  he  had  seen  the  Lord  in 
the  way.''  1  Cor.  xv.  8,  "And  last  of  all 
he  was  seen  of  me  also."  1  Cor.  ix.  I, 
"  Have  1  not  seen  Jesus  Christ  our  Lord  ?" 
(2.)  Those  who  were  with  Saul  saw  the 
light,  but  did  not  hear  the  voice.  Acta 
xxii.  9.  See  Note.  This  is  incredible  on 
the  supposition  that  it  was  a  flash  of  light 
ning  near  them.  (3.)  It  was  manifestly 
regarded  as  a  message  to  Savl.  The  light 
appeared,  and  the  voice  spake  to  him. 
The  others  did  net  even  hear  the  address 
Besides,  (4.)  It  was  as  easy  for  Jesus  to 
appear  in  a  supernatural  manner,  as  to 
appear  amidst  thunder  and  lightning. 
That  the  Lord  Jesus  appeared,  is  dis- 
tinctly affirmed.  And  we  shall  see  that 
it  is  probable  that  he  would  appear  in  a 
supernatural  manner. 


A.  D.  33.] 


CHAPTER  IX. 


U3 


near  Damascus  ;  and  suddenly  there 
Bhined  round  about  him  a  light  from 
heaven  : 

4  And  he  fell  to  the  earth,  and 


In  order  to  understand  this,  it  may  be 
necessary  to  make  the  following  remarks: 
(1.)  God  was  accustomed  to  appear  to  the 
Jews  in  a  cloud;  in  a  pillar  of"  smoke,  or 
of  tire  ;  in  that  peculiar  splendour  which 
they  denominated  the  Shechinah.  In  this 
way  he  went  before  them  into  the  land 
of  Canaan  Ex.  xiii.  21,  22.  Comp.  Isa.  iv. 
5,  G.  This  appearance  or  visible  mani- 
festation they  called  the  glonj  of  Jeho- 
vah. Isa.  vi."  1— 4.  Ex.  xvi.  7,  "In  the 
morning  ve  shall  see  the  glory  of  the 
Lord."  10\  Lev.  ix.  23.  Num.  xiv.  10;  xvi. 
19.  42  ;  xxiv.  16.  1  Kings  viii.  11.  Ezek.  x. 
4.  Note,  Luke  ii.  9,  "The  glory  of  the 
Lord  shone  round  about  them."  (2.)  The 
Lird  Jesus,  in  his  transfiguration  on  the 
mount,  had  been  encompassed  with  that 
glory.  Notes,  Matt.  xvii.  1—5.  (3.)  He 
had  spoken  of  similar  glory  as  pertaining 
to  him ;  as  that  which  he  had  been  in- 
vested with  before  his  incarnation;  and 
to  which  he  would  return.  John  xvii.  5, 
"And  now.  Father,  glorify  thou  me,  &c. 
with  the  glory  which  I  had  with  thee  be- 
fore the  world  was."  Matt.  xxv.  31, 
"The  Son  of  man  shall  come  in  his 
glory."  Comp.  Matt.  xvi.  27;  xix.  28.  To 
this  glory  he  had  returned  when  he  left 
the  "earth.  (4.)  It  is  a  sentiment  which 
cannot  be  shown  to  be  incorrect,  that  die 
various  appearances  of  "  the  angel  of  Je- 
hovah," and  of  Jehovah,  mentioned  in  the 
Old  Testament,  were  appearances  of  the 
Messiah ;  the  God  who  should  be  incar- 
nate ;  the  peculiar  protector  of  his  people. 
See  Isa.  vi.  comp.  with  John  xii.  41. 
(">.)  If  the  Lord  Jesus  appeared  to  Saul, 
ir  would  be  in  this  manner.  It  would  be 
in  his  appropriate  glory  and  honour,  as 
the  ascended  Messiah.  That  he  did  ap- 
pear is  expressly  affirmed.  (G.)  This  was 
a?i  occasion  when,  if  ever,  such  an  appear- 
ance was  proper.  The  design  was  to  con- 
vert an  infuriated  persecutor,  and  to  make 
him  an  apostle.  To  do  this  it  was  neces- 
sary that  he  should  see  the  Lord  Jesus. 
1  Cor.  ix.  1,  2.  The  design  was  further 
to  make  him  an  eminent  instrument  in 
carrying  the  gospel  to  the  Gentiles.  A 
signal  miracle;  a  demonstration  that  he 
was  invested  with  his  appropriate  glory 
(John  xvii.  5) ;  a  calling  up  a  new  witness 
to  the  fact  of  his  resurrection,  and  his 
solemn  investment  with  glorv  in  the  hea- 
vens, seemed  to  be  required  in  thus  call- 
ing a  violent  persecutor  to  be  an  apostle 
n2 


heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  perseeutest  thou 
me  '?a 

5  And  he  said,  Who  art  thou, 

a  Matt.25.40,45. 


and  friend.  (7.)  We  are  to  regard  this 
appearance,  therefore,  as  the  reappear- 
ance of  the  Shechinah,  the  Son  of  God 
invested  with  appropriate  glory,  appear- 
ing to  convince  an  enemy  of  his  ascen- 
sion, and  to  change  him  from  a  foe  to  a 
friend. 

It  has  been  objected  that  as  the  Lord 
Jesus  had  ascended  to  heaven,  that  it 
cannot  be  presumed  that  his  body  would 
return  to  the  earth  again.  To  this  we 
may  reply,  that  the  New  Testament  has 
thrown  no  light  on  this.  Perhaps  it  is  not 
necessary  to  suppose  that  his  body  re- 
turned, but  that  he  made  such  a  visible 
manifestation  of  himself  as  to  convince 
Saul  that  he  was  the  Messiah.  IT  From 
heaven.  From  above;  from  the  sky.  In 
Acts  xxvi.  13,  Paul  says  that  the  light  was 
above  the  brightness  of  the  sun  at  mid- 
day. 

4.  And  he  fell  to  the  earth.  He  was  as- 
tonished and  overcome  by  the  sudden 
flash  of  light.  There  is  a  remarkable 
similarity  between  what  occurred  here, 
and  what  is  recorded  of  Daniel  in  regard 
to  the  visions  which  he  saw.  Dan.  viii.  17. 
Also  Dan.  x.  8,  "Therefore  I  was  left 
alone,  and  saw  this  great  vision ;  and 
there  remained  no  strength  in  me,  for  my 
comeliness  (vigour)  was  turned  into  cor- 
ruption, and  I  retained  no  strength."  The 
effect  was  such  as  to  overpower  the  body. 
V  And  heard  a  voice.  The  whole  com- 
pany heard  a  voice  (ver.  7),  but  did  not 
distinguish  it  as  addressed  particularly  to 
Saul,  lie  heard  it  speaking  to  himself. 
*i  Sa  ying  unto  him,  &c.  This  shows  that  it 
was  not  thunder,  as  many  have  supposed. 
It  was  a  distinct  articulation  or  utterance, 
addressing  him  by  name.  H  Said,  Scut. 
A  mode  of  address  that  is  emphatic.  The 
repetition  of  the  name  would  fix  his  at- 
tention. Thus  Jesus  addresses  Martha 
(Luke  x.  41),  and  Simon  (Luke  xxii.  31), 
and  Jerusalem  (Malt,  xxiii.  37).  IT  Win/. 
For  what  reason.  Jesus  had  done  him 
no  injury;  had  given  him  no  provocation. 
All  the  opposition  of  sinners  to  the  Lord 
Jesus  and  his  church,  is  without  cause. 
See  Note,  John  xv.  25,  "  They  hated  me 
without  a  cause."  IT  Perseeutest  Note, 
Matt  v.  11.  IT  Thou  met  Chrial  and  hi* 
people  are  one.  John  xv.  1 — G.  To  per- 
secute them,  therefore,  was  to  persecute 
him.  Matt.  xxv.  40.  45. 

5.  And  he  said,  who  art  thou,  Lord. 


50 


THE  ACTS. 


[A.  D.  33. 


Lord?  And  the  Lord  said,  I  am 
Jesus,  whom  thou  persecutest:  it  is 
hard  for  thee  to  kick  a  against  the 
pricks. 


The  word  Lord  here,  as  is  frequently  the 
case  in  the  New  Testament,  means  no 
more  than  sir.  John  iv.  19.  It  is  evident 
that  Said  did  not  as  yet  know  that  this 
was  the  Lord  Jesus.  He  heard  the  voice 
as  of  a  man  ;  he  heard  himself  addressed  ; 
but  by  whom  the  words  were  spoken, 
was  to  him  unknown.  In  his  amazement 
and  confusion,  he  naturally  asked  who  it. 
was  that  was  thus  addressing  him.  T\  And 
the  Lord  said.  In  this  place  the  word 
Lord  is  used  in  a  higher  sense,  to  denote 
the  Saviour.  It  is  his  usual  appellation. 
See  Note,  Acts  i.  24.  %  I  am  Jesus.  It 
is  clear  from  this,  that  there  was  a  per- 
sonal appearance  of  the  Saviour;  that  he 
was  present  to  Saul ;  but  in  what  particu- 
\arform — whether  seen  as  a  man,  or  only 
appearing  by  the  manifestation  of  his 
glory,  is  not  affirmed.  It  was  a  personal 
appearance,  however,  of  the  Lord  Jesus, 
designed  to  take  the  work  of  converting 
such  a  persecutor  into  his  own  hands, 
without  the  ordinary  means.  Yet  he  de- 
signed to  convert  him  in  a  natural  way. 
He  arrested  his  attention ;  filled  him  with 
alarm  at  his  guilt;  and  then  presented  the 
truth  respecting  himself.  In  ch.  xxii.  8, 
the  expression  is  thus  recorded :  "  I  am 
Jesus  of  Nazareth,"  &e.  There  is  no 
contradiction,  as  Luke  here  records  only 
a  part,  of  what  was  said  ;  Paul  afterwards 
6tated  the  whole.  This  declaration  was 
fitted  peculiarly  to  humble  and  mortify 
Saul.  There  can  be  no  doubt  that  ne 
had  often  blasphemed  his  name,  and  pro- 
fanely derided  the  notion  that  the  Mes- 
siah could  come  out  of  Nazareth.  Jesus 
here  uses,  however,  that  very  designation. 
'I  am  Jesus  the  Nazarene,  the  object  of 
your  contempt  and  scorn.'  Yet  Saul  saw 
him  now  invested  with  peculiar  glory. 
^  It  is  hard,  &c.  This  is  evidently  a  pro- 
verbial expression.  Kninoel  has  quoted 
numerous  places  in  which  a  similar  mode 
of  expression  occurs  in  Greek  writers. 
Thus  Euripides,  Bacch.  791,  "I,  who  am 
a  frail  mortal,  should  rather  sacrifice  to 
him  who  is  a  God,  than  by  giving  place 
to  anger,  kick  against  the  goads.'"  So  Pin- 
dar, Pyth.  ii.  173,  "It  is  profitable  to  bear 
willingly  the  assumed  yoke.  To  kick 
against  the  goad  is  pernicious  conduct." 
So  Terence," Phome.  1.  2.  27,  "It  is  fool- 
ishness for  thee  to  kick  against  a  goad." 
Ovid  has  the  same  idea,  Trist.  b.  ii  IS. 


6  And  he,  trembling  and  asto- 
nished, said,  Lord,  what b  wilt  thou 
have  me  to  do  1  And  the  Lord  saia 
unto  him,  Arise,  and  go  into  the 


The  word  translated  "  pricks"  here 
(K£VTfa),  means  properly  any  sharp  point 
which  will  pierce  or  perforate,  as  the 
sting  of  a  bee,  &c.  But  it  commonly 
means  an  ox-goad,  a  sharp  piece  of  iron 
stuck  into  the  end  of  a  slick,  with  which 
the  ox  is  urged  on.  These  goads  among 
the  Hebrews  were  made  very  large. 
Thus  Shamgar  slew  six  hundred  men 
with  one  of  them.  Judg.  iii.  31.  Comp. 
1  Sam.  xiii.  21.  The  expression  To  kick 
against  the  prick,  or  the  goad,  is  derived 
from  u;e  action  of  a  stubborn  and  unyield- 
ing ox,  kicking  against  the  goad.  And  as 
the  ox  would  injure  no  one  by  it  but  him- 
self; as  he  would  gain  nothing ;  it  comes 
to  denote  an  obstinate  and  refractory  dis- 
position and  course  of  conduct,  opposing 
motives  to  good  conduct;  resisting  the 
authority  of  him  who  has  a  right  to  com- 
mand ;  and  opposing  the  leadings  of  Pro- 
vidence, to  the  injury  of  him  who  makes 
the  resistance.  It  denotes  rebellion  against 
lawful  authority,  and  thus  getting  into 
greater  difficulty  by  attempting  to  oppose 
the  commands  to  duty.  This  is  the  con- 
dition of  every  sinner.  If  men  wish  to  be 
happy,  they  should  cheerfully  submit  to 
the  authority  of  God.  They  should  not 
rebel  against  the  dealings  of  Providence. 
They  should  not  murmur  against  their 
Creator.  They  should  not  resist  the 
claims  of  their  consciences.  By  all  this 
they  would  only  injure  themselves.  No 
mail  can  resist  God  or  his  own  conscience 
and  be  happy.  And  nothing  is  more  dif- 
ficult than  for  a  man  to  pursue  a  course 
of  pleasure  and  sin  against  the  admoni- 
tions of  God  and  the  reproofs  of  his  own 
conscience.  Men  evince  this  temper  in 
the  following  ways:  (1.)  By  violating 
plain  laws  of  God.  (2.)  By  attempting  to 
resist  his  claims.  (3.)  By  refusing  to  do 
what  their  conscience  requires.  (4.)  By 
grieving  the  Holy  Spirit,  by  attempting  to 
free  themselves  from  serious  impressions 
and  alarms.  They  will  return  with  re- 
doubled frequencv  and  power.  (5.)  By 
pursuing  a  course  of  vice  and  wicked- 
ness against  what  they  know  to  be  right 
(6.)  By  refusing  to  submit  to  the  dealings 
of  Providence.  And  (7.)  In  any  way  by 
opposing  God,  and  refusing  to  submit  to 
his  authority,  and  to  do  what  is  right. 

6.  And  he  trembling.     Alarmed  at  what 
he  saw  and  heard,  and  at  the  conscious- 


A.D.  33.] 


CHAPTER  IX. 


city,  and  it  shall  be  told  thee  what 
thou  must  do. 


ness  of  his  own  evil  course.  It  is  not 
remarkable  that  a  sinner  trembles  when 
he  sees  his  guilt  and  danger.  11  And  as- 
tonished. At  what  he  saw.  IT  Lord,  what 
will  thou  have  me  to  do  t  This  indicates  a 
subdued  soul;  a  humbled  spirit.  Just 
before,  he  hail  sought  only  to  do  his  own 
will;  now  he  inquired  what  was  the 
will  of  the  Saviour.  Just  before  he  was 
acting  under  a  commission  from  the  San- 
hedrim; now  he  renounced  their  su- 
preme authority,  and  asked  what  the 
Lord  Jesus  would  have  him  to  do.  Just 
before  he  had  been  engaged  in  a  career 
of  opposition  to  the  Lord  Jesus  ;  now  he 
sought  at  once  to  do  his  will.  This  indi- 
cates the  usual  change  in  the  sinner. 
The  great  controversy  between  him  and 
God  is,  whose  will  shall  be  followed.  The 
sinner  follows  his  own  ;  the  first  act  of 
the  Christian  is  to  surrender  his  own  will 
to  that  of  God,  and  to  resolve  to  do  that 
which  he  requires.  We  may  further  re- 
mark here,  that  this  indicates  the  true 
nature  of  conversion.  It  is  decided, 
prompt,  immediate.  Paul  did  not  debate 
the  matter  (Gal.  i.  1G) ;  he  did  not  in- 
quire what  the  scribes  and  Pharisees 
would  say ;  he  did  not  consult  his  own 
reputation ;  he  did  not  ask  what  the 
world  would  think.  With  characteristic 
promptness ;  with  a  readiness  which 
showed  what  he  would  yet  be ;  he  gave 
himself  up  at  once,  and  entirely,  to  the 
Lord  Jesus  ;  evidently  with  a  purpose  to 
do  his  will  alone.  This  was  the  case 
also  with  the  jailer  at  Philippi.  Acts  xvi 
30.  Nor  can  there  be  any  real  conver- 
sion where  the  heart  and  will  are  not 
given  to  the  Lord  Jesus,  to  be  directed 
and  moulded  by  him  at  his  pleasure. 
We  may  test  our  conversion  then  by  the 
example  of  the  apostle  Paul.  If  our 
hearts  have  been  given  up  as  his  was, 
we  are  true  friends  of  Christ.  IT  Go  into 
the  city.  Damascus.  They  were  near  it. 
ver.  '3.  IT  And  it  shall  be  told  thee.  It  is 
remarkable  that  he  was  thus  directed. 
But  we  may  learn  from  it,  (1.)  That  even 
in  the  most  striking  and  remarkable  cases 
of  conversion,  there  is  not  at  once  a  clear 
view  of  duty.  What  course  of  life 
should  be  followed ;  what  should  be 
done  ;  nay,  what  should  be  believed,  is  not 
at  once  apparent.  (2.)  The  aid  of  others, 
and  especially  of  ministers,  and  of  expe- 
rienced Christians,  is  often  very  desira- 
ble to  aid  even  those  who  are  converted 
ui  the  most  remarkable  manner.     Saul 


7  And  the  men  which  journeyed 
with   him  stood  speechless,  hear- 

was  converted  by  a  miracle  :  the  Saviour 
appeared  to  him  in  his  glory ;  of  tho 
truth  of  his  Messiahship  he  had  no  doubt, 
but  still  he  was  dependent  on  an  humble 
disciple  in  Damascus  to  be  instructed  in 
what  he  should  do.  (3.)  Those  who  are 
converted,  in  however  striking  a  manner 
it  may  be,  should  be  willing  to  seek  the 
counsel  of  those  who  are  in  the  church 
and  in  the  ministry  beibre  them.  The 
most  striking  evidence  of  their  conver- 
sion will  not  prevent  their  deriving  im- 
portant direction  and  benefit  from  the 
aged,  the  experienced,  and  the  wise  in 
the  Christian  church.  (4.)  Such  remark- 
able conversions  are  fitted  to  induce  the 
subjects  of  the  change  to  seek  counsel 
and  direction.  They  produce  humility, 
a  deep  sense  of  sin  and  of  unworthiness ; 
and  a  willingness  to  be  taught  and  di- 
rected by  any  one  who  can  point  out  the 
way  of  duty  and  of  life. 

7.  And  the  men  which  journeyed  with  him. 
Why  these  men  attended  him  is  unknown. 
They  might  have  been  appointed  to  aid 
him,  or  they  may  have  been  travellers 
with  whom  Saul  had  accidentally  fallen 
in.  IT  Stood  speechless.  In  Acts  xxvi.  14,  it 
is  said  that  they  all  fell  to  the  earth  at  the 
appearance  of  the  light.  But  there  is  no 
contradiction.  The  narrative  in  that 
place  refers  to  the  immediate  effect  of 
the  appearance  of  the  light.  They  were 
immediately  smitten  to  the  ground  to- 
gether. This  was  before  the  voice  spake 
to  Saul.  Acts  xxvi.  14.  In  this  place 
(ix.  7)  the  historian  is  speaking  of  what 
occurred  after  the  first  alarm.  There  is 
no  improbability  that  they  rose  from  the 
ground  immediately,  and  surveyed  the 
scene  with  silent  amazement  and  alarm. 
The  word  speechless  (ivv«oi)  properly  de- 
notes those  who  are  so  astonished  or  stupi- 
fied  as  to  be  unable  to  speak.  In  the  Greek 
writers  it  means  those  who  are  deaf  and 
dumb.  IT  Hearing  a  voice.  Hearing  a  sound 
or  noise.  The  word  here  rendered  voice  is 
thus  frequently  used,  as  in  Gen.  iii.  8 
1  Sam.  xii.  18.  Ps.  xxix.  3, 4.  Matt.  xxiv. 
31.  (Greek,)  1  Thes3.  iv.  16.  In  Acts  xxii. 
9,  it  is  said,  "  They  which  were  with  me 
(Paul)  saw  indeed  the  light,  and  were 
afraid,  but  they  heard  not  the  voice  of  him 
that  spake  to  me."  In  this  place,  the 
words,  "  heard  not  the  voice,"  must  be 
understood  in  the  sense  of  understanding 
the  words,  of  hearing  the  address,  tho 
distinct  articulation,  which  Paul  heard. 
They  heard  a  noise,  they  were  amazed 


152 


ing  a  voice,  but  a  seeing  no  man. 
8  And  Saul  arose  from  the  earth  ; 
and  when  his  eyes  were  opened,  he 
saw  no  man  :  but  they  led  him  by 
the  hand,  and  brought  him  into  Da- 
mascus. 

oDa.10.7. 

and  alarmed,  but  they  did  not  hear  the 
distinct  words  addressed  to  Saul.  A 
similar  instance  we  have  in  John  xii.  28, 
29,  when  the  voice  of  God  came  from 
heaven  to  Jesus.  "The  people  who 
stood  by  and  heard  it  said  it  thundered." 
They  heard  •  the  sound,  the  noise  ;  they 
did  not  distinguish  the  words  addressed  to 
him.  See  also  Dan.  x.  7,  and  1  Kings 
xix.  11—13. 

8.  When  his  eyes  were  opened.  He  na- 
turally closed  them  at  the  appearance  of 
the  light;  and  in  his  fright  kept  them 
closed  for  some  time.  IT  He  saw  no  man. 
This  darkness  continued  three  days.  ver. 
9.  There  is  no  reason  to  suppose  that 
there  was  a  miracle  in  this  blindness,  for 
in  ch.  xxii.  11,  it  is  expressly  said  to  have 
been  caused  by  the  intense  light.  "  And 
when  1  could  not  see  for  the  glory  of 
that  light,"  &c.  The  intense,  sudden  light 
had  so  affected  the  optic  nerve  of  the 
eye  as  to  cause  a  temporary  blindness. 
This  effect  is  not  uncommon.  The  dis- 
ease of  the  eye  which  is  thus  produced 
is  called  amaurosis,  or  more  commonly 
gutta  serena.  It  consists  in  a  loss  of  sight 
without  any  apparent  defect  of  the  eye. 
Sometimes  "the  disease  is  periodical,  com- 
ing on  suddenly,  continuing  for  three  or 
four  days,  and  then  disappearing.  (  Web- 
ster.) A  disease  of  this  kind  is  often  caus- 
ed by  excessive  light.  When  we  look  at 
the  sun,  or  into  a  furnace,  or  into  a  cruci- 
ble, with  fused  metal,  we  are  conscious 
of  a  temporary  pain  in  the  eye,  and  of  a 
momentary  blindness.  "  In  northern 
and  tropical  climates,  from  the  glare  of 
trie  sun  or  snow,  a  variety  of  amaurosis 
(gutta  serena)  occurs,  which,  if  it  pro- 
duces blindness  during  the  day,  is  named 
nyctalopia,  if  during  the  night,  hemera- 
lopia.  Another  variety  txists  in  which 
the  individual  is  blind  all  day,  until  a 
certain  hour,  when  he  sees  distinctly,  or 
he  sees  and  i*  blind  every  alternate  "day, 
or  is  only  bund  one  day  in  the  week, 
fortnight,  or  month."  (Edin.  Encyc.  Art. 
Surgery.)  A  total  loss  of  sight  has  been 
the  consequence  of  looking  at.  the  sun 
during  an  eclipse,  or  of  watching  it  as  it 
sets  in  the  west.  This  effect  is  caused  by 
the  intense  action  of  the  light  on  the  op- 
tic nerve,  or  sometimes  from  a  disorder 


THE  ACTS.  [A.  D.  33 

9  And  he  was  three  days  with- 


drink. 

10  And  there  was  a  certain  dis- 
ciple at  Damascus,  named  Anani- 
as;2' and  to  him  said  the  Lord  in  a 

be.  22.12. 


of  the  brain.  A  case  is  mentioned  by 
Michaclis  {Kmnoel  in  loco)  of  a  man  who 
was  made  blind  by  a  hright  flash  of  light- 
ning, and  who  continued  so  foi  lour 
weeks,  who  was  again  restored  to  sigh 
in  a  tempest  by  a  similar  flash  of  light- 
ning. Electricity  has  been  found  one  of 
the  best  remedies  for  restoring  sight  in 
such  cases 

9.  And  neither  did  eat  nor  drink.  Pro 
bably  because  he  was  overwhelmed  with 
a  view  of  his  sins,  and  wras  thus  indis- 
posed to  eat.  All  the  circumstances 
would  contribute  to  this.  His  past  life; 
his  great  sins ;  the  sudden  change  in  his 
views  ;  his  total  absorption  in  the  vision; 
perhaps  also  his  grief  at  the  loss  of  his 
sight,  would  all  fill  his  mind,  and  indis- 
pose him  to  partake  of  food.  Great  grief 
always  produces  this  effect.  And  it  is 
not  uncommon  now  for  an  awakened  and 
convicted  sinner,  in  view  of  his  past  sins 
and  danger,  to  be  so  pained,  as  to  destroy 
his  inclination  for  food,  and  to  produce  in- 
voluntary fasting.  We  are  to  remember 
also  that  Paul  had  yet  no  assurance  of  for- 
giveness. He  was  arrested  ;  alarmed  ;  con- 
vinced that  Jesus  was  the  Messiah  ;  and 
humbled,  but  he  had  not  comfort.  He  was 
brought  to  the  dust,  and  left  to  three  pain- 
ful davs  of  darkness  and  suspense,  before 
it  was  told  him  what  lie  was  to  do.  In 
this  painful  and  perplexing  slate,  it  was 
natural  that  he  should  abstain  from  food. 
This  case  should  not  be  brought  now, 
however,  to  prove,  that  convicted  sin- 
ners must  remain  in  darkness  and  under 
conviction.  Saul's  case  was  extraordi- 
nary. His  blindness  was  literal.  This 
state  of  darkness  was  necessary  to  hum- 
ble him  and  fit  him  for  his  work.  But 
the  moment  a  sinner  will  give  his  heart 
to  Christ,  he  may  find  peace.  If  he  re- 
sists, and  rebels  longer,  it  will  be  his  own 
fault.  By  the  nature  of  the  case,  as  well 
as  by  the  promises  of  the  Bible,  if  a  sin- 
ner will  yield  himself  at  once  to  the  Lord 
Jesus,  he  may  obtain  peace.  That  sin- 
ners do  not  sooner  obtain  peace,  is  be- 
cause thev  do  not  sooner  submit  them- 
selves to  God. 

10.  A  certain  disciple.  A  Christian. 
Many  have  supposed  that  he  was  one  of 
the  seventy  disciples.     But  nothing  more 


A.  D.  33.J 


CHAPTER  IX. 


153 


vision,  Ananias.  And  he  said,  Be- 
hold, I  (ini  here,  Lord. 

11  And  the  Lord  said  unto  him, 
Arise,  and  go  into  the  street  which 

is  certainly  known  of  him  than  is  related 
here.  He  had  very  probably  been  some 
time  a  Christian  (ver.  13),  and  had  heard 
of  Saul,  but  was  personally  a  stranger  to 
him.  In  eh.  xxii.  12,  it  is  said  that  he  was 
a  devout  man  according  to  the  law,  hav- 
ing a  good  report  of  all  the  Jews  which 
dwelt  there.  There  was  wisdom  in  send- 
ing such  a  Christian  to  Said,  as  it  might 
do  much  to  conciliate  the  minds  of  the 
Jews  there  towards  him.  IT  Said  the  Lord. 
The  Lord  Jesus  is  alone  mentioned  in  all 
this  transaction.  And  as  he  had  com- 
menced the  work  of  converting  Saul,  it 
is  evident  that  he  is  intended  here.  See 
Note,  ch.  i.  24.  IT  In  a  vision.  Perhaps 
by  a  dream.  The  main  idea  is,  that  he 
revealed  his  will  to  him  in  the  case.  The 
word  vision  is  often  used  in  speaking  of 
the  communications  made  to  the  prophets, 
and  commonly  means  that  future  events 
were  made  to  pass  in  review  before  the 
mind,  as  we  look  upon  a  landscape.  See 
Isa.  i.  1.  Gen.  xv.  1.  Num.  xii.  6.  Ezek. 
xi.  24.  Acts  x.  3;  xi.  5;  xvi.  9.  Dan.  ii.  19; 
vii.  2;  viii.  1,  2.  26;  x.  7.  Note,  Matt, 
xvii.  9. 

1 1.  Into  the  street  which  is  called  Straight. 
This  street  extends  now  from  the  eastern 
to  the  western  gate,  about  three  miles, 
crossing  the  whole  city  and  suburbs  in  a 
direct  line.  Near  the  eastern  gate  is  a 
house,  said  to  be  that  of  Judah,  in  which 
Paul  lodged.  There  is  in  it  a  very  small 
closet,  where  tradition  reports  that  the 
apostle  passed  three  days  without  food, 
till  Ananias  restored  him  to  sight.  Tra- 
dition also  says  that  he  had  here  the 
vision  recorded  in  2  Cor.  xii.  2.  There  is 
also  in  this  street  a  fountain  whose  water 
is  drunk  by  Christians,  in  remembrance 
of  that  which,  they  suppose,  the  same 
fountain  produced  for  the  baptism  of  Paul. 
{Rob  Calmel.)  V  Of  Tarsus.  This  city 
was  the  capital  of  Cilicia,  a  province  of 
Asia  Minor.  It  was  situated  on  the  banks 
of  the  river  Cydnus.  It  was  distinguished 
for  the  culture  of  Greek  philosophy  and 
literature,  so  that  at  one  time  in  its 
schools,  and  in  the  number  of  its  learned 
men,  it  was  the  rival  of  Athens  and  Alex- 
andria. In  allusion  to  this,  perhaps,  Paul 
says  that  he  was  "  born  in  Tarsus,  a  citi- 
zen of  no  mean  city."  Acts  xxi.  39.  In 
reward  fcr  its  exertions  and  sacrifices 
during  the  civi?  wars  of  Rome,  Tarsus 
was  made  a  free  city  by  Augustus.    See 


is  called  Straight,  and  inquire  in 
the  house  of  Judas  for  one  called 
Saul  of  Tarsus :  for  behold,  he 
prayeth, 


Note,  Acts  xxii.  28.  24;  xxi.  39;  xvi.  37. 
IT  Behold  he  prayeth.  This  gives  us  a  full 
indication  Of  the  manner  in  which  Saul 
passed  the  tnree  days  mentioned  in  ver  9. 
It  is  plain  from  what  follows,  that  Anani- 
as regarded  Saul  as  a  foe  to  Christianity, 
and  that  he  would  have  been  apprehen- 
sive of  danger  if  he  were  with  him.  ver. 
13,  14.  This  remark,  "  behold  he  pray- 
eth," is  made  to  him  to  silence  his  tears, 
and  to  indicate  the  change  in  the  feelings 
and  views  of  Saul.  Before,  he  was  a  per- 
secutor; now  his  change  is  indicated  by 
his  giving  himself  to  prayer.  That  Saul 
did  not  pray  before,  is  not  implied  by  this ; 
for  he  fully  accorded  with  the  customs  of 
the  Jews.  Phil.  iii.  4 — 6.  But  his  prayers 
then  were  not  the  prayers  of  a  saint. 
They  were  then  the  prayers  of  a  Phari- 
see (comp.  Luke  xviii.  10,  &c);  now  they 
were  the  prayers  of  a  broken-hearted  sin- 
ner; then  he  prayed  depending  on  his 
own  righteousness;  now,  depending  on 
the  mercy  of  God  in  the  Messiah. — We 
may  learn  here,  (1.)  That  one  indication 
of  conversion  to  God  is  real  prayer.  A 
Christian  may  as  well  be  characterized 
by  that  as  by  any  single  appellation — '  a 
man  of  prayer.'  (2.)  It  is  always  the  at- 
tendant of  true  conviction  for  sin,  that  we 
pray.  The  convicted  sinner  feels  his  dan- 
ger, and  his  need  of  forgiveness.  Con- 
scious that  he  has  no  righteousness  him- 
self, he  now  seeks  that  of  another,  and 
depends  on  the  mercy  of  God.  Before, 
he  was  too  proud  to  pray ;  now,  he  is  will- 
ing to  humble  himself  through  Jesus 
Christ,  and  ask  for  mercy.  (3.)  It  is  a  suf- 
ficient indication  of  the  character  of  any 
man  to  say,  '  behold,  he  prays.'  It  at  once 
tells  us,  better  than  volumes  would  with- 
out this,  his  real  character.  Knowing 
this,  we  know  all  about  him.  We  at  once 
confide  in  his  piety,  his  honesty,  his  hu- 
mility, his  willingness  to  do  good.  It  is 
at  once  the  indication  of  his  state  with 
God,  and  the  pledge  that  he  will  do  his 
duty  to  men.  We  mean,  of  course,  real 
prayer.  Knowing  that  a  man  is  sincere, 
and  humble,  and  faithful  in  his  private 
devotions,  and  in  the  devotions  of  his 
family,  we  confide  in  him.  and  are  will- 
ing at  once  to  trust  to  his  readiness  to  do 
all  that  he  is  convinced  that  he  ought  to 
do.  Ananias,  apprized  of  this  in  Saul,  had 
full  evidence  of  the  change  of  his  charac- 
ter, and  was  convinced  that  he  ought  to 


154 


12  And  hath  seen  in  a  vision  a 
man  named  Ananias  coming  Ui,  and 
putting-  his  hand  on  him,  that  he 
might  teceive  his  sight. 

13  Then  Ananias  answered,  Lord, 
I  have  heard  by  many  of  this  man  a 
how  much  evil  he  hath  done  to  thy 
saints  at  Jerusalem : 

14  And  here  he  *  hath  authority 
from  the  chief  priests  to  bind  all 
that  call c  on  thy  name. 

olTini.1.13.         b  ver.21.        c  lCor.1.2.  2Tim.2.22. 
d  c.13.2.  Bo.1.1.  lCor.15.10.  Gall. 15.  Eph.3.7,8. 


THE  ACTS.  [A.  I).  33. 

15  But  the  Lord  said  unto  him. 
Go  thy  way  :  for  d  he  is  a  chosen 
vessel  unto  me,  to  hear  my  name 
before  e  the  Gentiles,  and  kings,  ' 
and  the  s  children  of  Israel. 

16  For  I  will  shew  him  how 
great  things  he  must  suffer  h  for  my 
name's  sake. 

17  And  Ananias  went  his  way, 
and  entered  into  the  house ;  and 
putting  '  his  hands   on   him,  said, 

eRo.11.13.  Gal.2.7,8.      /c.25.23.&c.      g  c.2S,17,&e. 
h  c.20.23.  2Cor.  11.23-27.  2Tim.l.ll,12.  t  c.8.17. 


lay  aside  all  his  former  views,  and  at  once 
to  seek  him,  and  to  acknowledge  him  as 
a  brother. 

12.  And  he  hath  seen  in  a  vision,  &c. 
When  this  was  shown  vo  Saul,  or  how,  is 
not  recorded.  The  vision  was  show'n  to 
Saul  to  assure  him  when  he  came  that 
he  was  no  impostor.  He  was  thus  pre- 
pared to  receive  consolation  from  this  dis- 
ciple. He  was  even  apprized  of  his  name, 
that  he  might  be  more  confirmed. 

13,  14.  I  have  heard  by  many,  &c  This 
was  in  the  vision,  ver.  10.  The  passage 
of  such  a  train  of  thoughts  through  the 
mind  was  perfectly  natural  at  the  com- 
mand to  go  and  search  out  Saul.  There 
would  instantly  occur  all  that  had  been 
heard  of  his  fury  in  persecution;  and  the 
expression  here  may  indicate  the  state  of 
a  mind  amazed  that  such  an  one  should 
need  his  counsel,  and  afraid,  perhaps,  of 
intrusting  himself  to  one  thus  hent  on 
persecution.  All  this  evidently  passed  in 
the  dream  or  vision  of  Ananias  ;  and  per- 
haps cannot  be  considered  as  any  delibe- 
rate unwillingness  to  go  to  him.  It  is 
clear,  however,  that  such  thoughts  should 
have  been  banished,  and  that  he  should 
have  gone  at  once  to  the  praying  Saul. 
When  Christ  commands,  we  should  suffer 
no  suggestion  of  our  own  thoughts,  and 
no  apprehension  of  our  own  danger,  to 
interfere.  H  By  many.  Probably  many 
who  had  fled  from  persecution,  and  had 
taken  refuge  in  Damascus.  It  is  also  evi- 
dent (ver.  14),  that  Ananias  had  been  ap- 
prized, perhaps  by  letters  from  the  Chris- 
tians at  Jerusalem,  of  the  purpose  which 
Saul  had  in  view  in  now  going  to  Damas- 
cus. IT  To  thy  saints  Christians;  called 
saints  (xy<o<)  'because  they  are  holy,  or 
consecrated  to  God. 

15.  Go  thy  way.  This  is  often  the  only 
answer  that  we  obtain  to  the  suggestion 
of  our  doubts  and  hesitations  about  duty. 
God  tells  us  still  to  do  what  he  requires, 
with  an  assurance  only  that  his  commands 


are  just,  and  that  there  are  good  reasons 
for  them.  I  A  chosen  vessel.  The  usual 
meaning  of  the  word  vessel  is  well  known. 
It  usually  denotes  a  cup  or  basin,  such  as 
is  used  in  a  house.  It  then  denotes  any 
instrument  which  may  be  used  to  accom- 
plish a  purpose,  perhaps  particularly  with 
the  notion  ofco?tveying  or  communicating. 
In  the  Scriptures  it  is  used  to  denote  the 
instrument  or  agent  w7hich  God  employs 
to  convey  his  favours  to  mankind  ;  and  is 
thus  employed  to  represent  tjie  ministers 
of  the  gospel,  or  the  body  of  the  minister. 
2  Cor.  iv.  7.  1  Thess.  iv.  4.  Comp.  Isa. 
x.  5.  Paul  is  called  chosen  because 
Christ  had  selected  him,  as  he  did  his 
other  apostles,  for  this  service.  Note, 
John  xv.  16.  1T  To  bear  my  name.  To 
communicate  the  knowledge  of  me.  IT  Be 
fore  the  Gentiles.  The  nations  ;  all  who 
were  not  Jews.  This  was  the  principal 
employment  of  Paul.  He  spent  his  life 
in  this,  and  regarded  himself  as  peculiarly 
called  to  be  the  apostle  of  the  Gentiles. 
Rom.  xi.  13;  xv.  16.  Gal.  ii.  8.  IT  And 
kings.  This  was  fulfilled,  Acts  xxv.  23, 
&c.  xxvi.  32;  xxvii.  24.  IT  And  the  chil- 
dren oj  Israel.  The  Jews.  This  was  done. 
He  immediately  began  to  preach  to  them, 
ver.  20 — 22.  'Wherever  he  went,  he 
preached  the  gospel  first  to  them,  and 
then  to  the  Gentiles.  Acts  xiii.  46 ;  xxviii 
17. 

16.  For  I  will  shew  him,  &c.  Thi. 
seems  to  be  added  to  encourage  Ananias. 
He  had  feared  Saul.  The  Lord  now  in 
forms  him  that  Saul,  hitherto  his  enemy 
would  ever  after  be  his  friend.  He  would 
not  merely  profess  repentance,  but  would 
manifest  the  sincerity  of  it  by  encounter- 
ing trials  and  reproaches  for  his  sake. 
The  prediction  here  was  fully  accom- 
plished, ch.  xx.  23.  2  Cor.  xi.  23—27 
2  Tim.  i.  11,12. 

17.  Putting  his  hands  on  him.  This 
was  not  ordination,  but  was  the  usual 
mode  of  imparting    or    communh  ating 


\.  D.  35.] 


CHAPTER  IX. 


155 


Br  >ther  Saul,  the  Lord,  even  Jesus, 
thai  appeared  unto  thee  in  the  way 
as  thou  earnest,  hath  sent  me,  that 
thou  mightest  receive  thy  sight, 
and  abe  filled  with  the  Holy  Ghost. 

ac.2.4. 

blessings.  See  Note  Matt.  xix.  13;  ix.  18. 
T  Broth  r  Saul.  An  expression  recog- 
nising him  as  a  fellovv-christian.  IF  Be 
fill,  d 'with  the  Holt/  Ghost.  Note,  Acts  h.  4. 
18.  As  it  had  been  scales.  <&r»i  Ktvlhe. 
Tiic  word  <S«i,  "as  it  had  been,"  is  de- 
signed to  qualify  the  following  word.  It 
is  not  said  that  scales  literally  fell  from 
his  eyes ;  but  that  an  effect  followed  as 
if  scales  had  been  suddenly  taken  off 
Evidently  the  whole  expression  is  design- 
ed to  mean  no  more  than  this.  The 
effect  was  such  as  would  take  place  if 
pome  dark,  impervious  substance  had 
been  placed  before  the  eyes,  and  had 
been  suddenly  removed.  The  cure  was 
as  sudden,  the  sight  was  as  immediate, 
as  if  such  an  interposing  substance  had 
been  suddenly  removed.  This  is  all  that 
the  expression  fairly  implies,  and  this  is 
all  that  the  nature  of  the  case  demands. 
As  the  blindness  had  been  caused  by  the 
natural  effect  of  the  light,  probably  on 
the  optic  nerve  (ver.  8,  9,  Note),  it  is  mani- 
fest that  no  literal  removing  of  scales 
would  restore  the  vision.  We  are  there- 
fore to  lay  aside  the  idea  of  literal  scales 
falling  to  the  earth ;  no  such  thing  is 
affirmed,  and  no  such  thing  would  have 
met  the  case.  The  word  translated  scales 
is  used  nowhere  else  in  the  New  Tes- 
tament. It  means  properly  the  small 
crust  or  layer  which  composes  a  part  of 
the  covering  of  a  fish,  and  also  any  thin 
layer  or  leaf  exfoliated  or  separated  ;  as 
scales  of  iron,  bone,  or  a  piece  of  bark, 
<fec.  {Webster.)  An  effect  similar  to  this 
is  described  inTobit  xi.  8. 13.  It  is  evi- 
dent that  there  was  a  miracle  in  the 
healing  of  Saul.  The  blindness  was  the 
natural  effect  of  the  light.  The  cure  was 
by  miraculous  power.  This  is  evident,  (1 .) 
Because  there  were  no  means  used  that 
would  naturally  restore  the  sight.  It 
may  be  remarked  here  that  gutta  serena 
has  been  regarded  by  physicians  as  one 
of  the  most  incurable  of  diseases.  Few 
cases  are  restored ;  and  few  remedies 
are  efficacious.  (See  Ed.  Encyc.  Art.  Sur- 
gery, on  Amaurosis.)  (2.)  Ananias  was  sent 
for  this  very  purpose  to  heal  him.  ver.  17. 
(3.)  The  immediate  effect  shows  that  this 
was  miraeulous.  Had  rt  been  a  slow  re- 
covery, it  might  have  been  doubtful. 
but  here  it  was  instantaneous,  and  thus  put 


IS  And  immediately  there  fell 
from  his  eyes  as  it.  had  been  scales  ; 
and  he  received  sight  forthwith 
and  arose,  and  was  baptized. 

19  And   when   he  had  received 


beyond  a  question  that  it  was  a  miracle. 
If  And  was  baptized.  In  this  he  followed 
the  example  of  all  the  early  converts  to 
Christianity.  They  were  baptized  irame 
diately.     See  Acts  ii.  41 ;  viii.  12.  3G — 39. 

19."  Had  received  meat.  Food.  The 
word  meat  has  undergone  a  change  since 
our  translation  was  made.  It  then  meant, 
as  the  original  does,  food  of  all  kinds. 
IT  With  the  disciples.  With  Christians. 
Comp.  Acts  ii.  42.  IT  Certain  days.  How 
long  is  not  known.  It  was  long  enough, 
however,  to  preach  the  gospel,  ver.  22. 
ch.  xxvi.  20.  It  might  have  been  for  some 
months,  as  he  did  not  go  to  Jerusalem 
under  three  years  from  that  time.  He 
remained  some  time  at  Damascus,  and 
then  went  to  Arabia,  and  returned  again 
to  Damascus,  and  then  went  to  Jerusa- 
lem. Gal.  i.  17*  This  visit  to  Arabia 
Luke  has  omitted,  but  there  is  no  contra- 
diction. He  does  not  affirm  that  he  did 
not  go  to  Arabia. 

We  have  now  passed  through  the 
account  of  one  of  the  most  remarkable 
conversions  to  Christianity  that  has  ever 
occurred — that  of  the  apostle  Paul. 
This  conversion  has  always  been  just- 
ly considered  as  a  strong  proof  of  the 
Christian  religion.  For,  (1.)  This  change 
could  not  have  occurred  by  any  want 
of  fair  prospects  of  honour.  He  was 
distinguished  already  as  a  Jew\  He 
had  had  the  best  opportunities  for  edu- 
cation that  the  nation  afforded.  He  had 
every  prospect  of  rising  to  distinction 
and  office.  (2.)  It  could  not  have  been 
produced  by  any  prospect  of  wealth  or 
fame,  by  becoming  a  Christian.  Chris- 
tians were  poor ;  and  to  be  a  Christian 
then  was  to  be  exposed  to  contempt,  per- 
secution, and  death.  Saul  had  no  reason 
to  suppose  that  he  would  escape  the  com- 
mon lot  of  Christians.  (3.)  He  was  ax 
firmly  opposed  to  Christianity  before  his 
conversion  as  possible.  He  had  already 
distinguished  himself  for  his  hostility.  Infi- 
dels often  say  that  Christians  are  preju- 
diced in  favour  of  their  religion.  But  here 
was  a  man,  at  first,  a  bitter  infidel,  and 
foe  to  Christianity.  All  the  prejudices  of 
his  education,  and  his  prospecta,  all  his 
former  views  and  feelings,  were  opposed 
to  the  gospel  of  Christ.  He  became, 
however,  one  of  its  most  firm  advocates 


156 


THE  ACTS. 


[A.  D.  35. 


meat,  he  was  strengthened.  Then 
was  Saul  certain  days  with  the 
disciples  which  were  at  Damas- 
cus.0 

20  And  straightway  he  preach- 
ed Christ  in  the  synagogues,  that 
he  is  the  Son  of  God. 

21  But  all  that  heard  him  were  h 
amazed,  and  said,  Is  not  this  he  c 

ac.26.20.  Ga.1.17.  b  Ga.l.  13,23.       c  c.8.3. 


and  friends;  and  it  is  for  infidels  to  ac- 
count for  this  change.  There  must  have 
been  some  cause,  some  motive  for  it ; 
and  is  there  any  thing  more  rational  than 
the  supposition,  that  Saul  was  convinced 
in  a  most  striking  and  wonderful  manner 
of  the  truth  of  Christianity  ?  (4.)  His  sub- 
sequent life  showed  that  his  change  was 
sincere  and  real.  He  encountered  dan- 
ger and  persecution  to  evince  his  at- 
fachment  to  Christ ;  he  went  from  land 
to  land,  and  exposed  himself  to  every 
danger,  and  every  mode  of  obloquy  and 
scorn,  always  rejoicing  that  he  was  a 
Christian,  and  was  permitted  to  suffer  as 
a  Christian ;  and  has  thus  given  the 
highest  proofs  of  his  sincerity.  If  these 
sufferings,  and  if  the  life  of  Paul  were 
not  evidences  of  sincerity,  then  it  would 
be  impossible  to  fix  on  any  circumstances 
of  a  man's  life  that  would  furnish  proof 
that  he  was  not  a  deceiver.  (5.)  If  Paul 
was  sincere ;  if  this  conversion  was  ge- 
nuine, the  Christian  religion  is  true. 
Nothing  else  but  a  religion  from  heaven 
could  produce  this  change.  There  is 
here,  therefore,  the  independent  testimo- 
ny of  a  man,  who  was  once  a  persecutor  ; 
converted,  not  by  the  preaching  of  the 
apostles;  changed  in  a  wonderful  man- 
ner ;  his  whole  life,  views,  and  feelings 
revolutionized,  and  all  his  subsequent 
days  evincing  the  sincerity  of  his  feel- 
ings, and  the  reality  of  the  change.  He 
is  just  such  a  witness  as  infidels  ought  to 
be  satisfied  with  ;  whose  testimony  can- 
not be  impeached ;  who  had  no  interested 
motives,  and  who  was  willing  to  stand 
forth  any  where,  and  avow  his  change  of 
feeling  and  purpose.  We  adduce  him  as 
such  a  witness;  and  infidels  are  bound  to 
dispose  of  his  testimony,  or  to  embrace 
the  religion  which  he  embraced.  (6.)  The 
example  of  Saul  does  not  stand  alone. 
Hundreds  and  thousands  of  enemies, 
persecutors,  and  slanderers  have  been 
changed,  and  each  one  becomes  a  living 
witness  of  the  power  and  truth  of  the 
Christian  religion.  The  scoffer  becomes 
reverent;    the    profane    man  learns  to 


that  destroyed  them  which  called 
on  this  name  in  Jerusalem,  and 
came  hither  for  that  intent,  that  he 
might  bring  them  bound  unto  the 
chief  priests  ? 

22  But  Saul  increased  the  more 
in  strength,  d  and  confounded  the 
e  Jews,  which  dwelt  at  Damascus, 
proving  that  this  is  very  Christ. 

dPs.S4.7.        cc.  18.28. 

speak  the  praise  of  God  ;  the  sullen,  bit- 
ter foe  of  Christ  becomes  his  friend,  and 
lives  and  dies  under  the  influence  of  his 
religion.  Could  better  proof  be  asked 
that  this  religion  is  from  God  ? 

20.  And  straightway.  Immediately 
This  was  an  evidence  of  the  genuine- 
ness of  his  conversion,  that  he  was  willing 
at  once  to  avow  himself  to  be  the  friend 
of  the  Lord  Jesus.  IT  He  preached  Christ. 
He  proclaimed  and  proved  that  Jesus 
was  the  Christ.  See  ver.  22.  Many  ma- 
nuscripts read  here  Jesus  instead  of 
Christ.  Griesbach  has  adopted  this  read- 
ing. Such  is  also  the  Syriac,  the  Vulgate, 
and  the  Ethiopia  This  reading  accords 
much  better  with  the  subject  than  the 
common  reading.  That  Christ,  or  the 
Messiah,  was  the  son  of  God,  all  admitted. 
In  the  New  Testament  the  names  Christ 
and  Son  of  God  are  used  as  synonymous. 
But  the  question  was,  whether  Jesus  was 
the  Christ,  or  the  Son  of  God,  and  this 
Paul  showed  to  the  Jews  Paul  con- 
tinued the  practice  of  attending  the  syna- 
gogues; and  in  the  synagogues  any  one 
had  a  right  to  speak,  who  was  invited  by 
the  officiating  minister.  See  eh.  xiii.  15 
V  That  he  is  the  Son  of  God.  That  he  is 
the  Messiah. 

•21.  Were  amazed.  Amazed  at  his  sud- 
den and  remarkable  change.  IF  That 
destroyed.  That  opposed  ;  laid  waste  ; 
or  persecuted.  Comp.  Gal.  i.  13.  H  For 
that  intent.  With  that  design,  that  he 
might  destroy  the  church  at  Damascus. 

22.  Increased  die  more  in  strength.  His 
conviction  of  the  truth  of  the  Christian  re- 
ligion became  stronger  every  day.  Hence 
his  moral  strength  or  boldness  increas- 
ed. IT  And  confounded.  See  Acts  ii.  6 
The  word  here  means  confuted.  It  means 
also  occasionally  to  produce  a  tumult, 
or  excitement.  Acts  xix.  32;  xxi.  31. 
Perhaps  the  idea  of  producing  such  a 
tumult  is  intended  to  be  conveyed  here. 
Paul  confuted  the  Jews,  and  by  so  doing 
he  was  the  occasion  of  their  tumultuous 
proceedings,  or  he  so  enraged  them  as  to 
lead  to  great  agitation  and  excitement. 


A.D.  35.] 


CHAPTER  IX. 


157 


23  And  after  that  many  days 
were  fulfilled,  the  Jews  took  coun- 
sel °  to  kill  him. 

ac.23.12;25.3. 


A  very  common  effect  of  close  and  con- 
clusive argumentation.    IT  Proving  that 

this.  This  Jesus.  IT  Is  very  Christ. 
Greek.  That  this  is  the  Christ.  The 
word  very  means  here  simply  the.  Greek, 
e  X^itto;.  It  means  that  Paul  showed  by 
strong  and  satisfactory  arguments,  that 
Jesus  of  Nazareth  was  the  true  Messiah. 
The  arguments  which  he  would  use  may 
be  easily  conceived  ,•  but  the  evangelist 
has  not  seen  fit  to  record  them. 

23.  And  after  that  many  days,  &c.  How 
long  a  time  elapsed  before  this,  is  not  re- 
corded in  this  place  ;  but  it  is  evident 
that  the  writer  means  to  signify  that  a 
considerable  time  intervened.  There  is, 
therefore,  an  interval  here  which  Luke 
has  not  filled  up;  and  if  this  were  the 
only  narrative  which  we  had,  we  should 
be  at  a  loss  how  to  understand  this.  From 
all  that  we  know  now  of  the  usual  con- 
duct of  the  Jews  towards  the  apostles, 
and  especially  towards  Paul,  it  would 
seem  highly  improbable  that  this  interval 
would  be  passed  peaceably  or  quietly. 
Nay,  it  would  be  highly  improbable  that 
he  would  be  allowed  to  remain  in  Da- 
mascus many  days  without  violent  perse- 
cution. Now  it  so  happens  that  by  turn- 
ing to  another  part  of  the  New  Testament, 
we  are  enabled  to  ascertain  the  manner 
in  which  this  interval  was  filled  up.  Turn 
then  to  Gal.  i  17,  and  we  learn  from  Paul 
himself  that  he  went  into  Arabia,  and 
spent  some  time  there,  and  then  returned 
again  to  Damascus.  The  precise  time 
which  would  be  occupied  in  such  a  jour- 
ney is  not  specified  ;  but  it  would  not  be 
performed  under  a  period  of  some  months. 
In  Gal.  i.  18,  we  are  informed  that  he  did 
not  go  to  Jerusalem  until  three  years 
after  his  conversion;  and  as  there  is  rea- 
son to  believe  that  he  went  up  to  Jerusa- 
lem directly  after  escaping  from  Damas- 
cus the  second  time  (Acts  ix.  25,  26),  it 
seems  probable  that  the  three  years  were 
spent  chiefly  in  Arabia.  We  have  thus 
an  account  of  the  "  many  days"  here  re- 
ferred to  by  Luke.  And  in  this  instance 
we  have  a  striking  example  of  the  truth 
and  honesty  of  the  sacred  writers.  By 
comparing  these  two  accounts  together, 
we  arrive  at  the  whole  state  of  the  case. 
Neither  seems  to  be  complete  without 
the  other.  Luke  has  left  a  chasm  which 
he  has  nowhere  else  supplied.  But  that 
chasm  we  are  enabled  to  fill  up  from  the 

o 


24  But  their  laying  await  was 

known  of  Saul.  And  they  watched  * 
the  gates  day  and  night,  to  kill  him. 

b  2Cor.  1 1 .2G,&c.  Pi.21. 1 1 ;  37.32,33. 

apostle  himself,  in  a  letter  written  long 
alter,  and  without  any  design  to  amend 
or  complete  the  history  of  Luke  :  (or  i lie 
introduction  of  this  history  into  the  epistle 
to  the  Galatians  was  ibr  a  very  different 
purpose — to  show  that  he  received  his 
commission  directly  from  the  Ixmi  Jc-;u*, 
and  in  a  manner  independent  of  the  other 
apostles.  The  two  accounts,  therefore, 
are  like  the  two  parts  of  a  tally ;  neither 
is  complete  without  the  other;  and  yet 
being  brought  together,  they  so  exactly 
fit  as  to  show  that  the  one  is  precisely  ad- 
justed to  the  other.  And  as  the  two  parts 
were  made  by  different  individuals,  and 
without  design  of  adapting  them  to  each 
other,  they  show  that  the  writers  had 
formed  no  collusion  or  agreement  to  im 
pose  on  the  world  ;  that  they  are  separate 
and  independent  witnesses;  that  I  hey  are 
honest  men ;  that  their  narratives  are  true 
records  of  what  actually  occurred  ;  and 
the  two  narratives  constitute,  therefore, 
a  strong  and  very  valuable  proof  of  the 
correctness  of  the  sacred  narrative.  If 
asked  why  Luke  has  omitted  this  in  the 
Acts,  if.  may  be  replied,  that  there  are 
many  circumstances  and  facts  omitted  in 
all  histories  from  the  necessity  of  the  ease. 
Comp.  John  xxi.  25.  It  is  remarkable 
here,  not  that  he  has  omitted  this,  but  that 
he  has  left  a  chasm  in  his  own  history 
which  can  be  so  readily  filled  up. 
IF  Were  fulfilled.  Had  elapsed.  IF  Took 
counsel,  &c.  Laid  a  scheme  ;  or  designed 
to  kill  him.  Comp.  ch.  xxiii.  12;  xxv.  '■]. 
His  zeal  and  success  would  enrage  them, 
and  they  knew  of  no  other  way  in  which 
they  could  free  themselves  from  the  ef- 
fects of  his  arguments  and  influence. 

21.  But  their  laying  await  Their  coun- 
sel ;  their  design.  ^1  Was  known  of  Said. 
Was  made  known  to  him.  In  what  way 
this  was  communicated,  we  do  not  know. 
This  design  of  the  Jews  against  Saul  ia 
referred  to  in  2  Cor.  xi.  32,  33,  where  it  is 
said,  "  In  Damascus,  the  governor  under 
Aretas  the  king  kept  the  Damascenes 
with  a  garrison,  desirous  to  apprehend 
me ;  and  through  a  window  in  a  basket 
was  I  let  down  by  the  wall,  and  escaped 
their  hands."  IT  And  they  watched  the 
pates.  Cities  were  surrounded  by  high 
walls ;  and  of  course  the  pates  were  pre- 
sumed to  be  the  only  places  of  escape. 
As  they  supposed  that  Saul,  apprized  of 
their  designs,  wotdd  make  an  attempt  to 


158 


THE  ACTS. 


[A.  D.  35. 


25  Then  tlio  disciples  took  him 
b}r  night,  and  \eta him  down  by  the 
tvall,  in  a  basket. 

26  And  when  Saul  was  come  Ho 
Jerusalem,  he  assayed  to  join  him- 
self to  the  disciples  :  but  they  were 

a  Jos.2.15.  fcGal.1.18. 

escape,  they  stationed  guards  at  the  gates 
tc  intercept  him.  In  2  Cor.  xi.  32,  it  is  said 
that  the  governor  kept  the  city  for  the  pur- 
pose of  apprehending  him.  It  is  possible 
that  the  governor  might  have  been  a  Jew, 
and  one,  therefore,  who  would  enter  into 
their  views.  Or  if  not  a  Jew,  the  Jews 
who  were  there  might  easily  represent 
Saul  as  an  offender,  and  demand  his  be- 
ing secured ;  and  thus  a  garrison  or  guard 
might  be  furnished  them  for  their  purpose. 
See  a  similar  attempt  made  by  the  Jews 
recorded  in  Matt,  xxviii.  14. 

25.  Took  him  by  night,  &c.  This  was 
done  through  a  window  in  the  wall. 
2  Cor.  xi.  33.  11  In  a  basket.  This  word 
is  used  to  denote  commonly  the  basket  in 
which  food  was  carried.  Matt.  xv.  37. 
Mark  viii.  8.  20.  This  conduct  of  Saul 
was  in  accordance  with  the  direction  of 
the  Lord  Jesus  (Matt.  x.  23),  "  When  they 
persecute  you  in  one  city,  flee  ye  into  an- 
other," &c.  Saul  was  certain  of  death  if 
he  remained  ;  and  as  he  could  secure  his 
life  by  flight  without  abandoning  any 
principle  of  religion,  or  denying  his  Lord, 
it  was  his  duty  to  do  so.  Christianity  re- 
quires us  to  sacrifice  our  lives  only  when 
we  cannot  avoid  it  without  denying  the 
Saviour,  or  abandoning  the  principles  of 
our  holy  religion. 

26.  Was  come  to  Jerusalem,  It  is  pro- 
bable that  he  then  went  immediately  to 
Jerusalem.  Gal.  i.  18.  This  was  three 
years  after  his  conversion.  IT  He  assayed. 
lie  attempted ;  he  endeavoured.  IT  To 
join  liimself.  To  become  connected  with 
them  as  their  fellow-Christian.  IT  But  they 
were  all  afraid  of  him.  Their  fear,  or  sus- 
picion, was  excited  probably  on  these 
grounds :  (1.)  They  remembered  his  for- 
mer violence  againot  Christians.  They 
had  an  instinctive  shrinking  from  him, 
and  suspicion  of  the  man  that  had  been 
so  violent  a  persecutor.  (2.)  He  had  been 
absont  tnree  years.  If  they  had  not  heard 
of  h;m  during  that  time,  they  would  natu- 
rally retain  much  of  their  old  feelings  to- 
wards him.  If  they  had,  they  might  sus- 
pect the  man  who  had  not  returned  to 
Jerusalem;  who  had  not  before  sought 
the  society  of  other  Christians  ;  and  who 
had  spent  that  time  in  a  distant  country, 


all  afraid  of  him,  and  believed  not 
that  he  was  a  disciple. 

27  But  Barnabas c  took  him,  ana 
brought  him  to  the  apostles,  and  de- 
clared unto  them  how  he  had  seen 
the  Lord  in  the  way,  and  that  he 


and  among  strangers.  It  would  seem  re« 
markable  that  he  had  not  at  once  returned 
to  Jerusalem  and  connected  himself  with 
the  apostles.  But  the  sacred  writer  does 
not  justify  the  fears  of  the  apostles.  He 
simply  records  the  fact  of  their  apprehen- 
sion. It  is  not  unnatural,  however,  to 
have  doubts  respecting  an  open  and  viru- 
lent enemy  of  the  gospel  who  suddenly 
professes  a  change  in  favour  of  it.  The 
human  mind  does  not  easily  cast  off  sus- 
picion of  some  unworthy  motive,  and  open 
itself  at  once  to  entire  confidence.  When 
great  and  notorious  sinners  profess  to  be 
converted — men  who  have  been  violent, 
or  artful,  or  malignant — it  is  natural  to 
ask  whether  they  have  not  6ome  unwor- 
thy motive  still  in  their  professed  change. 
Confidence  is  a  plant  of  slow  growth,  and 
starts  up  not  by  a  sudden  profession,  but 
by  a  course  of  life  which  is  worthy  of  af- 
fection and  of  trust.  If  A  disciple.  A 
sincere  Christian. 

27.  But  Barnabas.  See  Note,  ch  iv. 
36.  Barnabas  was  of  Cyprus,  not  far  from 
Tarsus,  and  it  is  not  improbable  that  he 
had  been  before  acquainted  with  Saul. 
IT  To  the  apostles.  To  Peter  and  James. 
Gal.  i.  18,  19.  Probably  the  other  apos- 
tles were  at  that  time  absent  from  Jerusa- 
lem. IT  And  declared  unto  them,  &c.  It 
may  seem  remarkable  that  the  apostles  at 
Jerusalem  had  not  before  heard  of  the 
conversion  of  Saul.  The  following  con- 
siderations may  serve  in  some  degree  to 
explain  this.  (1.)  It  is  certain  that  inter- 
course between  different  countries  was 
then  much  more  difficult  than  it  is  now. 
There  were  no  posts ;  no  public  convey- 
ances; nothing  that  corrresponded  with 
our  modes  of  intercourse  between  one 
part  of  the  world  and  another.  (2.)  There 
was  at  this  time  a  state  of  animosity 
amounting  to  hostility  subsisting  between 
Herod  and  Aretas.  Herod  the  tetrarch 
had  married  the  daughter  of  Aretas  king 
of  Arabia,  and  had  put  her  away.  (Jose- 
phus,  Antiq.  b.  xviii.  ch.  v.  $  1,  2.)  The 
result  of  this  was  a  long  misunderstanding 
between  them,  and  a  war;  and  the  effects 
of  that  war  might  have  been  to  interrupt 
the  communication  very  much  throughout 
all  that  country.    (3.)  Though  the  Jews  at 


A.  D.  37.] 


CHAPTER  IX. 


had  spoken  to  him,  and  how  ho 
had  preached  boldly  s  at  Damascus 
in  the  name  of  Jesus. 

28  And  he  was  with  them  com- 
ing- in  and  going  out  at  Jerusalem, 

89  And  he  Bpake  boldly  in  the 
name  of  the  Lord  Jesus,  and  dis- 

a  ver.20.22. 

Jerusalem  might  have  heard  of  the  con- 
version of  Saul,  yet  it  was  for  their  inte- 
rest to  keep  it  a  secret,  and  not  to  mention 
it  to  Christians.  But,  (4.)  Though  the 
Christians  who  were  there  had  heard  of 
it.  vet  it  is  probable  that  they  were  not 
fully  informed  on  the  subject;  that  they 
had  not  had  all  the  evidence  of  his  con- 
version which  they  desired  ;  and  that  they 
looked  with  suspicion  on  him.  It  was 
therefore  proper  that  thev  should  have  a 
full  statement  of  the  evidence  of  his  con- 
version ,-  and  this  was  made  by  Barnabas. 

28.  And  he  was  with  them,  $c.  That 
is,  he  was  admitted  to  their  friendship, 
and  recognised  as  a  Christian  and  an 
apostle.  The  time  during  which  he  then 
remained  at  Jerusalem  was,  however, 
only  fifteen  days.    Gal.  i.  18. 

29  And  spake  boldly.  He  openly  de- 
fended the  doctrine  that  Jesus  was  the 
Messiah.  IT  In  the  name,  fyc.  By  the 
authority  of  the  Lord  Jesus.  IT  Against 
the  Grecians.  See  the  word  Grecians  ex- 
plained in  the  note  on  Acts  vi.  1.  It 
means  that  he  not  only  maintained  that 
Jesus  was  the  Christ  in  the  presence  of 
those  Jews  who  resided  at  Jerusalem, 
and  who  spoke  the  Hebrew  language, 
but  also  before  those  foreign  Jews,  who 
spoke  the  Greek  language,  and  who  had 
come  up  to  Jerusalem.  They  would  be 
as  much  opposed  to  the  doctrine  that 
Jesus  was  the  Christ,  as  those  who  re- 
sided in  Jerusalem.  IT  They  went  about. 
They  sought  to  slay  him  ;  or  they  formed 
a  purpose  or  plan  io  put  him  to  death  as 
an  apostate.     See  ver.  23. 

30.  To  Cesar ea.  Note  ch.  viii.  40. 
IT  A  nd  sent  him  forth  to  Tarsus.  This 
was  his  native  city.  Note  ver.  11.  It  was 
in  Cilicia,  where  Paul  doubtless  preach- 
ed the  gospel.  Gal.  i.  21,  "Afterwards 
I  came  into  the  regions  of  Syria  and  Ci- 
licia." 

31.  Then  had  the  churches  rest.  That 
is,  the  persecutions  against  Christians 
ceased.  Those  persecutions  had  been 
evcited    by  the  opposition   made  to  Ste- 

f»hen  (Acts  xi.  19) ;  they  had  been  great- 
y  promoted  by  Saul  (Acts  viii.  3) ;  and 
had  extended  "doubtless  throughout  the 


15'.) 
but» 


puted  against  the  Grecians 
I  hey  went  about  to  slay  him. 

:>()  Which  when  the  brethren 
knew,  they  brought  him  down  to 
Cesarea,  and  sent  him  forth  to  Tar- 
sus. 

31  Then c had  the  churches  rest- 

b  ver.2&  cZec.9.1.c.8.1  dPs.94.13 


whole  land  of   Palestine.    The  precis* 
causes  of  this  cessation  of  the   persecu- 
tion are  not  known.     Probably  they  were 
the  following.    (1.)  It  is  not  improbable 
that  the    great  mass  of  Christians  had 
been  driven  into  other  regions  by  those 
persecutions.      (2.)    He    who   had   been 
most  active  in  exciting  the  persecution, 
who  was,  in  a  sort,  its  leader,  and  who 
was  best  adapted  to  carry  it  on,  had  been 
converted.     lie  had   ceased   his  opposi- 
tion ;  and   even  he  now   was  removed 
from  Judea.     All  this  would  have  some 
effect  in  causing  the  persecution  to  sub- 
side.    (3.)  But  it  is  not  improbable  that 
the  civil  state  of  things  in  Judea  contri- 
buted much  to  turn  the  attention  of  the 
Jews  to  odier  matters.     Dr.  Lardner  ac- 
counts for  this  in  the  following  manner 
"  Soon    after  Caligula's    accession,    the 
Jews  at  Alexandria  suffered  very  much 
from  the  Egyptians  in  that  city,  and  at 
length  their  oratories  there- were  all  de- 
stroyed.    In  the   third  year  of  Caligula, 
A.  D.  39,  Petronius  was  sent  into  Syria, 
with  orders  to  set  up  the  emperor's  sta- 
tue  in  the   temple  at  Jerusalem.    This 
order  from  Caligula  was,  to  the  Jews,  a 
thunder-stroke.      The  Jews  must  have 
been  too  much  engaged    after  this   to 
mind  any  thing  else,  as  may  appear  from 
the  accounts  which  Philo  and  Josephus 
have   given  us  of  this  affair.     Josephus 
says,  '  That  Caligula  ordered  Petronius  to 
go  with  an  army  to  Jerusalem,   to  set 
up  his  statue  in  the  temple  there  :  en- 
joining him  if  the  Jews  opposed  it  to  Dut 
to  death  all  who   made  any  resistance, 
and   to  make  all  the  rest  of  the  nation 
slaves.      Petronius,    therefore    marched 
from  Antioch  into  Judea,  with  three  le- 
gions  and   a  large   body  of  auxiliaries 
raised  in  Syria.      All  were  hereupon  filled 
with  consternation,  the  army  being  come 
as   far  as  Ptolemais.'  "     See    Lardner'a 
Works,  vol.   i.   p.    101,   102.    Loud.    Ed 
1829.     Philo  gives  the  same  account  of 
the  consternation  as  Josephus.     Philo  do 
legat.  ad   Cai.    p.    1021,   1035.      He   <le 
scribes   the  Jews  "  as  abandoning   their 
cities,  villages,  and  open  country,  as  go- 
ing to  Petronius  in   Phenicia,  both  men 


160 


throughout  all  Judea  and  Galilee 
and  Samaria,  and  were  edified;  a 
and  walking  b  in  the  fear  of  the 
Lord,  and  in  the  comfort  c  of  the 
Holy  Ghost,  were  multiplied.** 

32  And  it  came  to  pass,  as  Peter 
passed  throughout  all  quarters,  he 
came  dVwn  also  to  the  saints  which 
dwell  at  Lydda. 

33  And  there  he  found  a  certain 

oRo.14.19.  iFs.  86.11   Col. 1. 10.  cJno.14. 

16,17.        d  Zec.8.20.22. 


THE  ACTS.  [A.  D.  37 

man  named  Eneas,  which  had  kept 
his  bed  eight  years,  and  was  sick 
of  the  palsy. 

34  And  Peter  said  unto  him, 
Eneas,  Jesus  Christ  maketh  thee* 
whole  ;  arise,  and  make  thy  bed. 
And  he  arose  immediately. 

35  And  all  that  dwelt  in  Lydda  * 
and  f  Saron  saw  him,  and  turned 
to  the  Lord 

e  c.3.6,16;4.10.     /  1  Ch.5.16.      g  c.11.21.  2Cor.3.16 


and  women,  the  old,  the  young,  the  mid- 
dle aged ;  as  throwing  themselves  on 
the  ground  before  Petronius  with  weep- 
ing and  lamentation,"  &e.  The  effect  of 
this  consternation  in  diverting  (heir  minds 
from  the  Christians  can  be  easily  con- 
ceived. The  prospect  that  the  images 
of  the  Roman  emperor  were  about  to  be 
set  up  by  violence  in  the  temple,  or,  that 
in  case  of  resistance,  death  or  slavery 
was  to  be  their  portion ;  the  advance  of 
a  large  army  to  execute  that  purpose; 
all  tended  to  throw  the  nation  into  alarm. 
By  the  providence  of  God,  therefore,  this 
event  was  permitted  to  occur  to  divert 
the  attention  of  bloody-minded  persecut- 
ors from  a  feeble  and  a  bleeding  church. 
Anxious  for  their  own  safety,  the  Jews 
would  cease  to  persecute  the  Christians, 
and  thus  by  the  conversion  of  the  main 
instrument  in  persecution,  and  by  the 
universal  alarm  for  the  welfare  of  the 
nation,  the  trembling  and  enfeebled 
church  was  permitted  to  obtain  repose. 
Thus  ended  the  Jirst  general  persecution 
against  Christians,  and  thus  effectually 
did  God  show  that  he  had  power  to 
guard  and  protect  his  chosen  people. 
^  All  Judea,  &c.  These  three  places 
included  the  land  of  Palestine.  See 
Note  on  Matt.  ii.  22.  The  formation  of 
churches  in  Galilee  is  not  expressly  men- 
tioned before  this ;  but  there  is  no  impro- 
bability in  supposing  that  Christians  had 
travelled  there,  and  had  preached  the  gos- 
pel. Cornp.  Acts  xi.  19.  The  formation 
of  churches  in  Samaria  is  expressly  men- 
tioned, ch.  viii.  1T  Were  edified.  Were 
built  up,  increased,  and  strengthened. 
See  Rom.  xiv.  19  ;  xv.  2.  1  Cor.  viii.  1. 
V  And  walking.  Proceeding.  Living.  The 
word  is  often  used  to  denote  Christian 
conduct,  or  manner  of  life.  Col.  i.  10. 
Luke  i.  6.  1  Thess.  iv.  1.  1  John  ii.  G.  The 
idea  is,  that  of  travellers  who  are  going 
to  any  place,  and  who  walk  in  the  right 
path.  Christians  are  thus  travellers  to 
another  country,  an  heavenly.    If  In  the 


fear  of  the  Lord.  Fearing  the  Lord  ;  with 
reverence  for  him  and  his  command- 
ments. This  expression  is  often  used  to 
denote  piety  in  general.  2  Chron.  xix. 
7.  Job  xxviii.  28.  Ps.  xix.  9  ;  cxi.  10; 
Prov.  i.  7;  ix.  10;  xiii.  13.  IT  In  the  com- 
fort of  the  Holy  Ghost.  In  the  consola- 
tions which  the  Holy  Ghost  produced. 
John  xiv.  16,  17.  Rom.  v.  1—5.  IT  Were 
multiplied.     Were  increased. 

32.  To  the  saints.  To  the  Christians. 
IT  Which  dwelt  at  Lydda.  This  town 
was  situated  on  the  road  from  Jerusalem 
to  Cesarea  Philippi.  It  was  about  fifteen 
miles  east  of  Joppa,  and  belonged  to  the 
tribe  of  Ephraim.  It  was  called  by  the 
Greeks  Diospolis,  or  city  of  Jupiter,  pro- 
bably because  a  temple  was  at  some  pe- 
riod erected  to  Jupiter  in  that  city.  It  is 
now  so  entirely  ruined  as  to  be  a  miserable 
village.  Since  the  crusades,  it  has  been 
called  by  the  Christians  St.  George,  on 
account  of  its  having  been  the  scene  of 
the  martyrdom  of  a  saint  of  that  name. 
Tradition  says  that  in  this  city  the  em- 
peror Justinian  erected  a  church. 

33.  Eneas.  This  is  a  Greek  name  ; 
and  probably  he  was  a  Hellenist.  Note 
ch.  vi.  1.  IF  Sick  of  the  palsy.  See  Note. 
Matt  iv.  24. 

34.  Maketh  thee  whole.  Cures  thee. 
Peter  claimed  no  power  to  do  it  himself. 
Comp.  ch.  iii.  6.  16;  iv.  10.  V  Make  thy 
bed.  This  would  show  that  he  was  truly 
healed.  Comp.  Matt.  ix.  6.  Mark.  a. 
9.  11.     John  v.  11,  12. 

35.  And  all.  The  mass,  or  body  of 
the  people.  The  affliction  of  the  man 
had  been  long,  and  was  probably  well 
known ;  the  miracle  would  be  celebrated, 
and  the  effect  was  an  extensive  revival 
of  religion.  1f  Saron.  This  was  the 
champaign,  or  open  country,  usually 
mentioned  by  the  name  of  Sharon  in  the 
Old  Testament.  1  Chron.  v.  16 ;  xxvii. 
29.  Cant.  ii.  1.  Isa.  xxxiii.  9.  It  was  a  re 
gion  of  extraordinary  fertility,  and  the 
name  was  almost  provetbial  to  denote 


A.D.  37.] 


CHAPTER  IX 


161 


36  Now  there  was  at  Joppa  a 
certain  disciple  named  Tabitha, 
which   by  interpretation   is  called 

1  Dorcas  :  this  woman  was  full  a  of 
good  works  and  almsdeeds  which 
she  did. 

37  And  it  came  to  pass  in  those 
days,  that  she  was  sick,  and  died  : 
whom,  when  they  had  washed,  they 
laid  her  in  an  upper  chamber. 

38  And  forasmuch  as  Lydda  was 
nigh  to  Joppa,  and  the  disciples  had 
heard  that  Peter  was  there,  they 

i  or,  Cos,  or,  Roe.  a  lTim.2.10.  Tit.2.7. 

any  country  of  great  beauty  and  fertility. 
Coinp.  Isa.  xxxiii.  9;  XXXV.  2;  lrv.  10.  It 
tuated  south  of  mount  Carmel, 
along  the  coast  of  the  Mediterranean,  ex- 
tending to  Cesarea  and  Joppa.  Lydda 
was  situated  in  this  region,  if  Turned  to 
the  Lord.  Were  converted  ;  or  received 
the  Lord  Jesus  as  the  Messiah,  ch.  xi.  21. 

2  Cor.  iii.  1(3. 

35.  At  Joppa.  This  was  a  seaport  town 
situated  on  the  Mediterranean,  in  the 
tribe  of  Dan,  about  thirty  miles  south  of 
Cesarea,  and  forty-five  northwest  of  Jeru- 
salem. It  was  the  principal  seaport  of 
Palestine ;  and  hence,  though  the  harbour 
was  poor,  it  had  considerable  celebrity. 
It  was  occupied  by  Solomon  to  receive 
the  timber  brought  for  the  building  of  the 
temple  from  Tyre  (2  Chron.  ii.  10),  and 
was  used  for  a  similar  purpose  in  the  time 
of  Ezra.  Ezra  iii.  7.  The  present,  name 
of  the  town  is  Jaffa.  It  is  situated  on  a 
promontory  jutting  out  into  the  sea,  rising 
to  the  height  of  about  one  hundred  and 
fifty  feet  above  its  level,  and  offering  on 
all  sides  picturesque  and  varied  prospects. 
The  streets  are  narrow,  uneven,  and  dirty. 
The  inhabitants  are  estimated  at  between 
four  and  five  thousand,  of  whom  the 
greater  part  are  Ti irks  and  Arabs.  The 
Christians  are  stated  to  be  about  six 
hundred,  consisting  of  Roman  Catholics, 
Greeks,  Maronites,  and  Arminians.  It  is 
several  times  mentioned  in  the  New  Tes- 
tament. Acts  x.  5.  23 ;  xi.  5.  IT  Tabitha. 
This  word  is  properly  Syriae,  and  means 
literally  the  cazelle  or  ankiope.  The  name 
became  an  appellation  of  a  female  proha- 
blv  on  account  of  the  beauty  of  its  form. 
"  It  is  no!  unusual  in  the  Hast  to  give  the 
names  of  beautiful  animals  to  young  wo- 
men." (Clark.)  Comp  Cant.  ii.  9;  iv.  5. 
*i  Dorcas.  A  Greek  word  signifying  the 
same  as  Tabitlia.  Our  word  //■ 
answers  to  it  in  signification,  IT  Full  of 
good  works.  Distinguished  for  good  -*orks. 
o2 


sent  unto  him  two  men,  desiring 
him  that  he  would  not  2  delay  to 
come  to  them. 

31)  Then  Pet  or  arose,  and  went 
with  them.  When  he  was  come, 
they  brought  him  into  the  upper 
chamber  :  and  all  the  widows  stood 
by  him  weeping,  and  shewing  the 
coats  and  garments  which  Dorcas 
made  while  *  she  was  with  them. 

40  But  Peter  putcthem  all  forth, 
and  kneeled  down,  and  prayed  :  and 
turning  him  to  the  body,  said,  Ta- 

2  or,  be  grieved.-       h  Ec.9.11.  c  Matl.9.25. 


Comp.  1  Tim.  ii.  10.  Titus  ii.  7.  IT  And 
almsdeeds.  Acts  of  kindness  to  the 
poor. 

37.  Whom,  when  Ihey  had  washed 
Among  most  people  it  has  been  cus 
tomary  to  wash  the  body  belbre  it  is 
buried  or  burned.  They  prepared  her 
in  the  usual  manner  for  interment.  IT  In 
an  upper  chamber.  See  Note,  Acts  i.  13. 
There  is  no  evidence  that  they  expected 
that  Peter  would  raise  her  up  to  life. 

38.  Was  nigh  unto  Joppa.  It  was  about 
six  miles,  ii  They  sent  unto  him,  &c. 
Why  they  sent  is  not  affirmed.  It  is  pro- 
bable that  they  desired  his  presence  to 
comfort  and  sustain  them  in  their  afflic- 
tion. It  is  certainly  possible,  that  they  ex- 
pected he  would  restore  her  to  life  ;  but 
as  this  is  not  mentioned ;  as  the  apostles 
had  as  yet  raised  up  no  one  from  the 
dead  ;  as  even  Stephen  had  not  been  re- 
stored to  life ;  we  have  no  authority  for 
assuming,  or  supposing,  that  they  had 
formed  any  such  expectation. 

39.  Then  Peter  arose.  See  Note  on 
Luke  xv.  18.  IT  And  all  the  widows. 
Whom  Dorcas  had  benefited  by  her 
kindness.  They  had  lost  a  benefactress  ; 
and  it  was  natural  that  they  should  recall 
her  kindness,  and  express  their  gratitude 
by  enumerating  the  proofs  of  her  benefi- 
cence. Each  one  would  therefore  natu- 
rally dwell  on  the  kindness  which  had 
been  shown  to  herself. 

40.  But  Peter  put  them  all  forth.  From 
the  room.  See  a  similar  case  in  Matt.  ix. 
25.  Why  this  was  done  is  not  said.  Per- 
haps because  he  did  not  wish  to  appeal 
as  if  seeking  publicity.  If  done  in  the 
presence  of  many  persons,  it  might  seem 
like  ostentation.  Others  Buppose  it  was 
that  he  might  offer  more  fervent  and  ago- 
nizing prayer  to  God  than  he  would  Oe 
willing  they  should  witness.  Compare 
2  Kings  iv.  33.  H  Tabilha,  arise,  Comp. 
Mark  v.  41,  42. 


162 


bitha,  a  arise.  And  she  opened  her 
eyes  :  and  when  she  saw  Peter,  she 
sat  up. 

41  And  he  gave  her  his  hand,  and 
lift  her  up  :  and  wThen  he  had  call- 
ed the  saints  and  widows,  he  *  pre- 
sented her  alive. 

42  And  it  was  knowrn  throughout 

o  Mar.5.41,42.  Jdo.11.43.  b  IKi. 17.23. 


THE  ACTS.  [A.D.  41 

all  Joppa ;  and  c  many  believed  in 
the  Lord. 

43  And  it  came  to  pass,  that  ha 
tarried  many  days  in  Joppa,  with 
one  Simon  a  tanner. 

CHAPTER  X. 
npHERE  was   a  certain  man  in 
■*■     Cesarea,   called   Cornelius,  a 

cJno.12.11. 


41.  He  presented  her  alive.  He  exhibit- 
ed, or  showed  her  to  them  alive.  Comp. 
1  Kings  xvii.  23. 

42.  And  many  believed,  &c.  A  similar 
effect  followed  when  Jesus  raised  up  La- 
zarus.    See  John  xii.  11. 

This  was  the  first  miracle  of  this  kind 
that  was  performed  by  the  apostles.  The 
effect  was  that  many  believed.  It  was 
not  merely  a  work  of  benevolence,  in  re- 
storing to  hie  one  who  contributed  largely 
to  the  comfort  of  the  poor,  but  it  was  used 
as  a  means  of  extending  and  establishing, 
as  it  was  designed  doubtless  to  do,  the 
kingdom  of  the  Saviour. 

CHAPTER  X. 

This  chapter  commences  a  very  impor- 
tant part  of  the  history  of  the  transactions 
of  the  apostles.  Before  this,  they  had 
preached  the  gospel  to  the  Jews  only. 
They  seemed  to  have  retained  the  feel- 
ings'of  their  countrymen  on  this  subject, 
that  the  Jews  were  to  be  regarded  as  the 
peculiarly  favoured  people,  and  that  sal- 
vation was  not  to  be  offered  beyond  the 
limits  of  their  nation.  It  was  important, 
indeed,  that  the  gospel  should  be  offered 
to  them  first ;  but  the  whole  tendency  of 
the  Christian  religion  was  to  enlarge  and 
liberalize  tile  mind  ;  to  overcome  the  nar- 
row policy  and  prejudices  of  the  Jewish 
people  ;  and  to  diffuse  itself  over  all  the 
nations  of  the  earth.  In  various  ways, 
and  by  various  parables,  the  Saviour  had 
taught  the  apostles,  indeed,  that  his  gos- 
pel should  be  spread  among  the  Gentiles. 
He  had  commanded  them  to  go  and 
preach  it  to  every  creature.  Mark  xvi. 
15.  But  he  had  told  them  to  tarry  in  Je- 
rusalem until  they  were  endued  with 
power  from  on  high.  Luke  xxiv.  49.  It 
was  natural,  therefore,  that  they  should 
receive  special  instructions  and  divine 
revelation  on  a  point  so  important  as  this  ; 
and  God  selected  the  case  of  Cornelius 
as  the  instance  by  which  he  would  fully 
establish  his  purpose  of  conveying  the 
gospel  to  the  Gentile  world.  It  is  worthy 
of  observation,  also,  that  he  selected  Peter 
for  the  purpose  of  conveying  the  gospel 
first  to  the  Gentiles.  The  Saviour  had 
told  him  that  on  him  he  would  build  his 


church ;  that  he  would  give  to  him  first 
the  key  of  the  kingdom  of  heaven  ;  that 
is,  that  he  should  be  the  agent  in  opening 
the  doors  of  the  church  to  both  Jews  and 
Gentiles.  See  .Notes  on  Matt.  xvi.  18,  19. 
Peter  had,  in  accordance  with  these  pre- 
dictions, been  the  agent  in  first  presenting 
the  gospel  to  the  Jews  (Acts  ii.) ;  and  the 
prediction  was  now  to  be  comjilelely  ful- 
filled in  extending  the  same  gospel  to  the 
Gentile  world.  The  transaction'recorded 
in  this  chapter,  is  one,  therefore,  that  is 
exceedingly  important  in  the  history  of 
the  church ;  and  we  are  not  to  be  sur- 
prised that  it  is  recorded  at  length.  It 
should  be  remembered,  also,  that  this 
point  became  afterwards  the  source  of 
incessant  controversy  in  the  early  church. 
The  converts  from  Judaism  insisted  on 
the  observance  of  the  whole  of  the  rites 
of  their  religion  ;  the  converts  from  among 
the  Gentiles  claimed  exemption  from  them 
all.  To  settle  these  disputes,  and  to  secure 
the  reception  of  the  gospel  among  the  Gen- 
tiles, and  to  introduce  them  to  the  church 
with  all  the  privileges  of  the  Jews,  requir- 
ed all  the  wisdom,  talent,  and  address  of 
the  apostles.  See  Acts  xi.  1 — 18;  xv. 
Rom.  xiv.  xv.  Gal.  ii.  11 — 16. 

1.  In  Cesarea.  Note,  ch.  viii.  40.  IT  Cor- 
nelius. This  is  a  Latin  name,  and  shows 
that  the  man  was  doubtless  a  Roman. 
It  has  been  supposed  by  many  interpret- 
ers that  this  man  was  "  a  proselyte  of  the 
gate;"  that  is,  one  who  had  renounced  ido- 
latry, and  who  observed  some  of  the  Jew- 
ish rites,  though  not  circumcised,  and  not 
called  a  Jew.  But  there  is  no  sufficient 
evidence  of  this.  The  reception  of  the 
narrative  of  Peter  (ch.  xi.  1 — 3),  shows 
that  the  other  apostles  regarded  him  as  a 
Gentile.  In  ch.  x.  28,  Peter  evidently  re- 
gards him  as  a  foreigner;  one  who  did  not 
in  any  sense  esteem  himself  to  be  a  Jew 
In  ch.  xi.  1,  it  is  expressly  said  that  "  the 
Gentiles"  had  received  the  word  of  God ; 
evidently  alluding  to  Cornelius  and  those 
who  were  with  him.  1T  A  centurion.  One 
who  was  the  commander  of  a  division  in 
the  Roman  army,  consisting  of  a  hundred 
men.  A  captain  of  a  hundred.  Note, 
Matt.  viii.  .r>.    H  Of  the  land.    A  division 


A.  D.  41.] 


CHAPTER  X. 


1G3 


centurion   of  the   band  called  the 
Italian  band, 

2  ■  I  devout  a  man,  and  one  that 
feared  b  God  with  all  c  his  house, 
which  gave  much  alms  to  d  the 
people,  and  prayed  e  to  God  alway. 

-ic.8.2;  22.12.         b  Ec.7.18.         c  Gen.lS.19.  Pi.101. 
B-7.C.1S.3.  dPs.41.1. 


of  the  Roman  army,  consisting  of  from 
lour  hundred  to  six  hundred  men.  Note, 
Matt,  xxvii.  27.  IT  The  Italian  band.  Pro- 
bably a  band  or  regiment  that  was  com- 
posed of  soldiers  from  Italy,  in  distinction 
from  those  which  were  composed  of  sol- 
diers born  in  provinces.  It  is  evident  that 
many  of  the  soldiers  in  the  Roman  army 
would  be  those  who  were  born  in  other 
parts  of  the  world;  and  it  is  altogether 
probable  that  those  who  were  born  in 
Rome  or  Italy  would  claim  pre-eminence 
over  those  enlisted  in  other  places. 

2.  A  devout  man.  Pious ;  or  one  who 
maintained  the  worship  of  God.  See  Note, 
Luke  h.  25.  Comp.  Acts  ii.  5 ;  viii.  2. 
IT  And  one  that  feared  God.  This  is  often 
a  designation  of  piety.  Note,  ch.  ix.  31. 
It  has  been  supposed  by  many  that  the 
expressions  here  used  denote  that  Corne- 
lius was  a  Jew,  or  was  instructed  in  the 
Jewish  religion,  and  was  a  proselyte.  But 
this  by  no  means  follows.  It  is  probable 
that  there  might  have  been  among  the 
Gentiles  a  few  at  least  who  were  fearers 
of  God,  and  who  maintained  his  worship 
according  to  the  light  which  they  had. 
So  there  may  be  now  persons  found  in 

Eagan  lands,  who,  in  some  unknown  way, 
ave  been  taught  the  evils  of  idolatry; 
the  necessity  of  a  purer  religion ;  and  who 
may  be  prepared  to  receive  the  gospel. 
The  Sandwich  Islands  were  very  much 
m  this  state  when  the  American  mission- 
aries first  visited  them.  They  had  thrown 
away  their  idols,  and  seemed  to  be  waiting 
for  the  message  of  mercy  and  the  word  of 
eternal  life,  as  Cornelius  was.  A  few 
other  instances  have  been  found  by  mis- 
sionaries in  heathen  lands,  who  have  thus 
been  prepared  by  a  train  of  providential 
events,  or  by  the  teaching  of  the  Spirit, 
for  the  gospel  of  Christ.  1T  With  all  his 
house.  With  all  his  family.  It  is  evident 
here  that  Cornelius  instructed  his  family, 
and  exerted  his  influence  to  train  them 
in  the  fear  of  God.  True  pietv  will  al- 
ways lead  a  man  to  seek  the  salvation  of 
his  family.  H  Muck  alms.  La  me  and  libe- 
ral eharity.  Thifi  is  always  an  effect  of 
pietv.  See  James  i.  27.  Pa.  xli.  1.  T  Prayed 
to  (rod  alway.  Constantly ;  meaning  that 
he  was  in  the  regular  habit  of  praying  to 


3  He  saw  in  a  vision  evidently, 
about  the  ninth  hour  of  the  day,  an 
angel  f  of  God  coming  in  to  him, 
and  saying  unto  him,  Cornelius. 

4  And  when  he  looked  on  him, 
he  was  afraid,  and  said,  What  is  it, 

«P«.119.2.  Pr.2.3-5.  /Heb.l.U. 


God.  Comp.  Rom.  xii.  12.  Luke  xviii.  1. 
Ps.  cxix.  2.  Prov.  ii.  2 — 5.  As  no  particu- 
lar kind  of  prayer  is  mentioned  except 
secret  prayer,  we  are  not  authorized  to 
affirm  that  he  offered  prayer  in  any  other 
manner.  It  may  be  observed,  however, 
that  he  who  prays  in  secret  will  usually 
pray  in  his  family;  and  as  the  family  of 
Cornelius  is  mentioned  as  being  also  un- 
der  the  influence  of  religion,  it  is  perhaps 
not  a  forced  inference  that  he  observed 
family  worship. 

3.  He  saw  in  a  vision.  See  Note,  ch 
ix.  10.  IT  Evidently.  Openly ;  manifestly 
IT  About  the  ninth  hour.  About  three 
o'clock,  P.  M.  This  was  the  usual  hour 
of  evening  worship  among  the  Jews. 
V  An  angel  of  God.  Note,  Matt.  i.  20. 
Comp.  Heb.  i.  14.  This  angel  was  sent 
to  signify  to  Cornelius  that  his  alms  wero 
accepted  by  God  as  an  evidence  of  his 
piety,  and  to  direct  him  to  send  for  Peter 
to  instruct  him  in  the  way  of  salvation. 
The  importance  of  the  occasion — the  in- 
troduction of  the  gospel  to  a  Gentile,  and 
hence  to  the  entire  Gentile  world — was 
probably  the  chief  reason  why  an  angel 
was  commissioned  to  visit  the  Roman 
centurion.  Comp.  ch.  xvi.  9,  10. 

4.  And  when  he  looked  on  him.  Greek, 
Having  fixed  his  eyes  attentively  on  him. 
IT  He  was  afraid.  At  the  suddenness 
and  unexpected  character  of  the  vision. 
IT  What  is  it,  Lord  ?  This  is  the  expres- 
sion of  surprise  and  alarm.  The  word 
Lord  should  have  been  translated  sir,  as 
there  is  no  evidence  that  this  is  an  ad- 
dress to  God,  and  still  less  that  he  regard- 
ed the  personage  present  as  the  Lord.  It 
is  such  language  as  a  man  would  natu- 
rally use  who  was  suddenly  surprised; 
who  should  witness  a  strange  form  ap- 
pearing unexpectedly  before  him;  and 
who  should  exclaim,  '  Sir,  what  is  the 
matter  ?'  1T  Are  come  up  for  a  memorial. 
Are  remembered  before  God.  Comp.  Isa. 
xlv.  19.  They  were  an  evidence  of  piety 
towards  God,  and  were  accepted  as  bucS 
Though  he  had  not  offered  sacrifice  ac 
cording  to  the  Jewish  laws;  though  ho 
had  not  been  circumcised;  yet,  having 
acted  according  to  the  li^ht  which  ho 
had,  his  prayers  were  heard,  and  his  alms 


164 


THE  ACTS, 


[A.  D.  4 


Lord  1  And  he  said  unto  him,  Thy 
prayers  and  thine  alms  are  come  up 
tor  a  memorial  a  before  God. 

5  And  now  send  men  to  Joppa, 
and  call  for  one  Simon,  whose  sur- 
name is  Peter. 

6  He  lodgeth  with  one  Simon b  a 
tanner,  whose  house  is  by  the  sea- 
side:  he  shall  tell  thee c  what  thou 
oughtest  to  do. 

7  And  when  the  angel  which 
spake  unto  Cornelius  was  depart- 


o  Isa.45.19. 


b  c.9.43. 


accepted.  This  was  done  in  accordance 
with  the  general  principle  of  the  divine 
administration,  that  God  prefers  the  offer- 
ing of  the  heart  to  external  forms ;  the 
expressions  of  love,  to  sacrifice  without 
it.  This  he  had  often  declared.  Isa.  i.  1 1 
—15.  Amos  v.  21,  22.  1  Sam.  xv.  22,  "  To 
ohey  is  better  than  sacrifice,  and  to  hear- 
ken, than  the  fat  of  rams."  Hos.  vi.  6. 
Eocl.  v.  1.  It  should  be  remembered, 
however,  that  Cornelius  was  not  depend- 
ing on  external  morality.  His  heart  was 
in  the  work  of  religion.  It  should  be  re- 
membered, further,  that  he  was  ready  to 
receive  the  gospel  when  it  was  offered  to 
him,  and  to  become  a  Christian.  In  this 
there  was  an  important  difference  be- 
tween him  and  those  who  are  depending 
far  salvation  on  their  morality  in  Christian 
lands.  Such  men  are  apt  to  defend  them- 
selves by  the  example  of  Cornelius,  and 
to  suppose  that  as  he  was  accepted  before 
he  embraced  the  gospel,  so  they  may  be 
without  embracing  it.  But  there  is  an  im- 
portant difference  in  the  two  cases.  For, 
(1.)  There  is  no  evidence  that  Cornelius 
was  depending  on  external  morality  for 
salvation.  His  offering  was  that  of  the 
heart,  and  not  merely  an  external  offer- 
ing. Moral  men  in  Christian  lands  de- 
pend on  their  external  morality  in  the 
sight  of  men.  But  God  looks  upon  the 
heart.  (2.)  Cornelius  did  not  rely  on  his 
morality  at  all.  His  was  a  work  of  reli- 
gion- He  feared  God  ;  he  prayed  to  him ; 
he  exerted  his  influence  to  bring  his 
family  to  the  same  state.  Moral  men  do 
neitaer.  "All  their  works  they  do  to  be 
Been  of  men ;"  and  in  their  heart  there  is 
'no  good  thing  towards  the  Lord  God  of 
Israel."  Comp.  1  Kings  xiv.  13.  2  Chron. 
xix.  3.  Who  hears  of  a  man  that  "  fears 
God,"  and  that  prays,  and  that  instructs 
his  household  in  religion,  that  depends  on 
his  morality  for  salvation  ?  (3.)  Cornelius 
was  disposed  to  do  the  will  of  God  as  fat- 


ed, he  called  ^wo  of  his  househoi  J 
servants,  and  a  devout  soldier  of 
them  that  waited  on  him  continu- 
ally: 

8  And  when  he  had  declared  all 
these  things  unto  them,  he  sent 
them  to  Joppa. 

9  On  the  morrow,  as  they  went 
on  their  journey,  and  drew  nigh 
unto  the  city,  Peter  went d  up  upon 
the  house-top  to  pray,  about  the 
sixth  hour : 

<ic.ll.5.&c. 


as  it  was  made  known  to  him.  Where 
this  exists  there  is  religion.  The  moral 
man  is  not.  (4.)  Cornelius  was  willing  to 
embrace  a  Saviour  when  he  was  made 
known  to  him.  The  moral  man  is  not. 
He  hears  of  a  Saviour  with  unconcern ; 
he  listens  to  the  message  of  God's  mercy 
from  year  to  year  without  embracing  it. 
In  all  this  there  is  an  important  difference 
between  him  and  the  Roman  centurion  ,• 
and  while  we  hope  there  may  be  many 
in  pagan  lands  who  are  in  the  same  state 
of  mind  that  he  was — disposed  to  do  the 
will  of  God  as  far  as  made  known,  and 
therefore  accepted  and  saved  by  his 
mercy  in  the  Lord  Jesus — yet  this  cannot 
be  adduced  to  encourage  the  hope  of  sal- 
vation in  those  who  do  know  his  will,  and 
yet  will  not  do  it. 

6.  He  lodgeth.  He  remains  as  a  guest 
at  his  house.  See  eh.  ix.  43.  IT  By  the 
seaside.  Joppa  was  a  seaport  on  the  Me- 
diterranean. Tanneries  are  erected  on 
the  margin  of  streams,  or  of  any  body  of 
water,  to  convey  away  the  filth  produced 
in  the  operation  of  dressing  skins. 

7.  A  devout  soldier.  A  pwus  man.  This 
is  an  instance  of  the  effect  of  piety  in  a 
military  officer.  Few  men  have  more 
influence ;  and  in  this  case  the  effect  was 
seen  not  only  in  the  piety  of  his  family, 
but  of  this  attending  soldier.  Such  men 
have  usually  been  supposed  to  be  tar 
from  the  influence  of  religion;  but  this  in- 
stance shows  that  even  the  labours  and 
disadvantages  of  a  camp  are  not  neces- 
sarily hostile  to  the  existence  of  pie:y 
Comp.  Luke  iii.  14. 

8.  And  when,  &c.  "It  has  been  re- 
marked that  from  Joppa,  Jonah  was  Bent 
to  preach  to  the  Gentiles  at  Nineveh  , 
and  that  from  the  same  place  Peter  was 
sent  to  preach  to  the  Gentiles  at  Cesarea  ' 
(Clark.) 

9.  Peter  went  up,  &c.  The  small  room 
in  the  second  story,  or  on  the  roof  of  the 


A.  D.  41.] 


CHAPTER  X. 


10  And  ho  became  very  hungry, 
and  would  have  eaten ;  but  while 
they  made  ready,  he  fell  into  a 
trance, 

11  And  saw  a  heaven  opened, 
and  a  certain  vessel  descending  un- 
to him,  as  it  had  been  a  great  sheet, 

oc.7.56.  Re.  19.11. 


house,  was  the  usual  place  for  retirement 
and  prayer.  See  Note,  Matt.  vi.  65  ix.  2. 
IT  About  the  sixth  hour.  About  twelve 
o'clock  at  noon.  The  Jews  had  two 
stated  seasons  of  prayer — morning,  and 
evening.  But  it  is  evident  that  the  more 
pious  of  the  Jews  frequently  added  a  third 
season  of  devotion  probably  at  noon.  Thus 
David  says  (Ps.  lv.  17),  "  Evening  and 
morning,  and  at  noon,  will  1  pray,  and 
cry  aloud."  Thus  Daniel  "  kneeled  upon 
his  knees  three  times  a  day  and  prayed." 
Dan.  vi.  10.  13.  It  was  also  customary 
in  the  early  Christian  church  to  offer 
prayer  at  the  third,  sixth,  and  ninth 
hours.  (Clem.  Alex,  as  quoted  by  Dod- 
dridge.) Christians  will,  however,  have 
not  merely  stated  seasons  for  prayer,  but 
they  will  seize  upon  moments  of  leisure, 
and  when  their  feelings  strongly  incline 
them  to  it,  to  pray. 

10.  And  he  became  very  hungry.  From 
the  connexion,  where  it  is  saij,  that  they 
were  making  ready,  that  is,  preparing  a 
meal,  it  would  seem  that  this  was  the 
customary  hour  of  dining.  The  He- 
brews, Greeks,  and  Romans,  however, 
nad  but  two  meals,  and  the  first  was 
usually  taken  about  ten  or  eleven  o'clock. 
This  meal  usually  consisted  of  fruit, 
milk,  cheese,  &c.  Their  principal  meal 
was  about  six  or  seven  in  the  afternoon  ; 
at  which  time  they  observed  their  feasts. 
See  Jahn's  Bib.  Archae.  $  145.  IT  He  fell 
into  a  trance.  Greek,  An  ecstasy,  ?xot*. 
<r.;,  fell  upon  him.  In  ch.  xi.  5,  Peter 
says  that  in  a  trance  he  saw  a  vision. 
The  word  trance,  or  ecstasy,  denotes  a 
state  of  mind  when  the  attention  is  ab- 
sorbed in  a  particular  train  of  thought, 
so  that  the  external  senses  are  partially 
or  entirely  suspended.  It  is  a  high  spe- 
cies of  abstraction  from  external  objects  ; 
when  the  mind  becomes  forgetful  of  sur- 
rounding things,  and  is  fixed  solely  on 
its  own  thoughts,  so  that  appeals  to  the 
external  senses  do  not  readily  rouse  it. 
The  soul  seems  to  have  passed  out  of 
the  body,  and  to  be  conversant  only  with 
spiritual  essences.  Thus  Balaam  is  said 
to  have  seen  the  vision  of  the  Almighty, 
felling  into  a  trance  (Num.  xxiv.  4.T6) ; 


165 

and  le 


knit   at   the   four  corners, 
down  to  the  earth ; 

12  Wherein  were  all  manner  of 
four-footed  beasts  of  the  earth,  and 
wild  beasts,  and  creeping  things, 
and  fowls  of  the  air. 

13  And  there   came   a  voice  to 


thus  Paul,  in  praying  in  the  temple,  fell 
into  a  trance  (Acts  xxii.  17);  and  per- 
haps a  similar  state  is  described  in  2  Cor. 
xii.  2.  This  effect  seems  to  be  caused  by 
so  intense  and  absorbing  a  train  of 
thought,  as  to  overcome  the  senses  of 
the  body ;  or  wholly  to  withdraw  the 
mind  from  their  influence,  and  to  fix  it 
on  the  unseen  object  that  engrosses  it.  It 
is  often  a  high  state  of  revery,  or  absence 
of  mind,  which  Dr.  Rush  describes  as 
"  induced  by  the  stimulus  of  ideas  of  ab- 
sent subjects,  being  so  powerful  as  to 
destroy  the  perception  of  present  ob- 
jects." (Diseases  of  the  Mind,  p.  310,  Ed. 
Phiia.  1812.)  In  the  case  of  Peter,  how- 
ever, there  was  a  supernatural  influence 
that  drew  his  attention  away  from  pre- 
sent objects. 

11.  Arid  sav)  heaven  opened,  ch.  vii.  56. 
Note,  Matt.  iii.  16.  This  language  is  de- 
rived from  a  common  mode  of  speaking 
in  the  Hebrew  scriptures,  as  if  the  sky 
above  us  was  a  solid,  vast  expanse,  and 
if  it  were  opened  to  present  an  opportu- 
nity for  any  thing  to  descend.  It  is  lan- 
guage that  is  highly  figurative.  IF  And 
a  certain  vessel.  See  Note  on  ch.  ix.  15. 
IT  As  it  had  been.  It  is  important  to  mark 
this  expression.  The  sacred  writer  does 
not  say  that  Peter  literally  saw  such  an 
object  descending;  but  he  uses  .this  as 
an  imperfect  description  of  the  vision. 
It  was  not  a  literal  descent  of  a  vessel, 
but  it  was  such  a  kind  of  representation 
to  him,  producing  the  same  impression, 
and  the  same  effect,  as  if  such  a  vessel 
had  descended.  IF  Knit  at  the  four  cor- 
ners. Bound,  united,  or  lied.  The  cor- 
ners were  collected,  as  would  be  natural 
in  putting  any  thing  into  a  great  sheet 

12.  Wherein,  SfC.  This  particular  vi- 
sion was  suggested  by  Peter's  hunger, 
ver.  10.  It  was  designed,  however,  to 
teach  him  an  important  lesson  in  regard 
to  the  introduction  of  all  nations  to  the 
gospel.  Its  descending  from  heaven 
may  have  been  an  intimation,  thnt  that 
religion  which  was  about  to  abolish  the 
distinction  between  the  Jews  and  other 
nations  was  of  divme  origin.  See  Rev. 
xxi.  2. 


THE  ACTS. 


him,   Rise,   Peter ;   kill,  and   eat. 

14  But  Peter  said,  Not  so,  Lord  ; 
for  I  have  never  eaten  any  thing 
that  is  a  common  or  unclean. 

15  And  the  voice  spake  unto  him 
again  the  second  time,  What  God 

oLe.ll.2,&c  20.25  De.U.3,&c.  Bzs.4.14. 

14.  1  have  never  eaten,  fyc.  In  the  Old 
Testament  God  had  made  a  distinction 
between  clean  and  unclean  animal*. 
Sec  Lev.  xi.  2—27.  Dent  xiv.  3—20. 
This  law  remained  in  the  Scriptures, 
and  Peter  plead  that  he  had  never  vio- 
lated it,  implying  that  he  could  not  now 
violate  it,  as  it  was  a  law  of  God,  and  as 
it  was  unrepealed,  he  did  not  dare  to  act 
in  a  different  manner  from  what  it  re- 
quired. Between  that  law,  and  the  com- 
mand which  he  now  received  in  the 
vision,  there  was  an  apparent  variation, 
and  Peter  naturally  referred  to  the  well- 
known  and  admitted  written  law.  One 
design  of  the  vision  was  to  show  him 
that  that  law  was  now  to  pass  away. 
1T  That  is  common.  This  word  properly 
denotes  that  which  pertains  to  all,  but 
among  the  Jews,  who  wTere  bound  by 
special  laws,  and  wiio  were  prohibited 
from  many  things  that  were  freely  in- 
dulged in  by  other  nations,  the  word 
common  came  to  be  opposed  to  the  word 
sacred,  and  to  denote  that  which  was  in 
common  use  among  the  heathens,  hence 
that  which  was  profane,  or  polluted. 
Here  it  means  the  same  as  profane,  or 
forbidden.  IT  Unclean.  Ceremonially  un- 
clean; i.  e.  that  which  is  forbidden  by 
the  ceremonial  law  of  Moses. 

15.  What  God  hath  cleansed.  What 
God  hath  pronounced  or  declared  pure. 
If  God  has  commanded  you  to  do  a  thing, 
it  is  not  impure  or  wrong.  Its  use  is 
lawful  if  he  has  commanded  it.  Per- 
haps Peter  would  have  supposed  that 
the  design  of  this  vision  was  to  instruct 
him,  that  the  distinction  between  clean 
and  unclean  food,  as  recognised  by  the 
Jews,  was  about  to  be  abolished,  ver.  17. 
But  the  result  showed  that  it  had  a  high- 
3r,  and  more  important  design.  It  was  to 
show  him,  that  they  who  had  been  es- 
teemed by  the  Jews  as  unclean  or  pro- 
fane— the  entire  Gentile  world — might 
now  be  admitted  to  similar  privileges 
with  the  Jews.  That  barrier  was  to  be 
broken  down,  and  the  whole  world  was 
to  be  admitted  to  the  same  fellowship 
and  privileges  in  the  gospel.  See  Eph. 
A.  14.  Gal.  iii.  28  It  was  also  true  that 
the  ceremonial  laws  of  the  Jews  in  re- 


hath  cleansed. 


[A.  D  n 

b  that  call  not  thou 


common. 

16  This  was  done  thrice:  and 
the  vessel  was  received  up  again 
into  heaven. 

17  Now  while  Peter  doubted  in 

fcMatt.15.ll.ver.28.   Ro.i4.14,&c.  lCor.10.25.  lTi.4.4. 


gard  to  clean  and  unclean  beasts  was  to 
pass  away,  though  this  was  not  directly 
taught  in  this  vision.  But  when  once 
the  barrier  was  removed  that  separated 
the  Jews  and  Gentiles,  all  the  laws  which 
supposed  such  a  distinction,  and  which 
were  framed  to  keep  up  such  a  distinc- 
tion, passed  away  of  course.  The  cere- 
monial laws  of  the  Jews  were  designed 
solely  to  keep  up  the  distinction  be- 
tween them  and  other  nations.  When 
the  distinction  was  abolished ;  when 
other  nations  were  to  be  admitted  to  the 
same  privileges,  the  laws  which  were 
made  to  keep  up  such  a  difference  re- 
ceived their  death-blow,  and  expired  of 
course.  For  it  is  a  maxim  of  all  law, 
that  when  the  reason  why  a  law  was 
made  ceases  to  exist,  the  law  becomes 
obsolete.  Yet  it  was  not  easy  to  con- 
vince the  Jews  that  their  laws  ceased  to 
be  binding.  This  point  the  apostles  la- 
boured to  establish  ;  and  from  this  point 
arose  most  of  the  difficulties  between  the 
Jewish  and  Gentile  converts  to  Chris- 
tianity.    See  Acts  xv.  and  Rom.  xiv.  xv. 

16.  This  was  done  thrice.  Three  times, 
doubtless  to  impress  the  mind  of  Peter 
with  the  certainty  and  importance  of 
the  vision.     Comp.  Gen.  xli.  32. 

17.  Doubted  in  himself .  Doubted  in  his 
own  mind.  He  was  perplexed  to  under- 
stand it.  IT  Behold  the  men,  &c.  We 
see  here  an  admirable  arrangement  of 
the  events  of  Providence  to  fit  each 
other.  Every  part  of  this  transaction  is 
made  to  harmonize  with  every  other  part ; 
and  it  was  so  arranged,  that  just  in  the 
moment  when  the  mind  of  Peter  was 
filled  with  perplexity,  that  the  very 
event  should  occur  which  should  relieve 
him  of  his  embarrassment.  Such  a  coinci- 
dence is  not  uncommon.  An  event  of  di- 
vine Providence  may  be  as  clear  an  ex- 
pression of  his  will,  and  may  as  certainly 
serve  to  indicate  our  duty,  as  the  most  ma- 
nifest revelation  would  do,  and  a  state  of 
mind  may,  by  an  arrangement  of  circum- 
stances, be  produced,  that  shall  be  ex 
tremely  perplexing  until  some  event  shal 
occur,  or  some  field  of  usefulness  shall 
open,  that  shall  exactly  correspond  to  it, 
and  shall  indico  te  to  us  the  will  of  God.  We 


A.  D.  11. 


CHAPTER  X. 


1(J7 


himself  what  this  vision  which  he 
had  seen  should  mean,  behold,  the 
men  which  were  sent  from  Corne- 
lius had  made  inquiry"  for  Sitnon'a 
house,  and  stood  before  the  gate. 

18  And  called,  and  asked  whe- 
ther Simon,  which  was  surnamed 
Peter,  were  lodged  there. 

19  While  Peter  thought  on  the 
vision,  the  Spirit  b  said  unto  him, 
Behold,  three  men  seek  thee. 

20  Arise, c  therefore,  and  get  thee 
down,  and  go  with  them,  doubting 
nothing :  for  I  have  sent  them. 

21  Then  Peter  went  down  to  the 
men  which  were  sent  unto  him 
from  Cornelius  ;  and  said,  Behold, 
I  am  he  whom  ye  seek  :  what  is 
the  cause  wherefore  ye  are  come  ? 

22  And  they  said,  Cornelius,  d 
the  centuriorf,  a  just  man,  and 
one  that  feareth  God,  and  of  good 
report  e  among  all   the  nation  of 

a  9.43.  Jell. 12.         cc.15.7.  d  ver.l,&c. 

*  c.22.12.  He.11.2. 


should  observe  then  the  events  of  God's 
providence.  We  should  mark  and  re- 
cord the  train  of  our  own  thoughts,  and 
we  should  watch  with  interest  any  event 
that  occurs,  when  we  are  perplexed  and 
embarrassed,  to  obtain,  if  possible,  an  ex- 
pression of  the  will  of  God.  IT  Before 
the  gale.  The  word  here  rendered 
"gate,"  vvh&vx,  refers  properly  to  the 
vorch  or  principal  entrance  to  an  eastern 
house.  See  Note,  Matt.  ix.  2 ;  xxvi.  71. 
It  does  not  mean,  as  with  us,  a  gate,  but 
rather  a  door.    See  Acts  xii.  13." 

19.  The  Spirit.  See  Note,  Acts  viii. 
29.  Comp.  Isa.  lxv.  24.  "  And  it  shall 
come  to  pass,  that  before  they  call  I  will 
answer,"  &c. 

22.  To  hear  words  of  thee.  To  be  in- 
structed by  thee. 

23.  And  lodged  them.  They  remained 
with  him  through  the  night.  Four  days 
were  occupied  before  Peter  met  Corne- 
lius at  Cesarea.  On  the  first  the  angel 
appeared  to  Cornelius.  On  the  second 
the  messengers  arrived  at  Joppa,  ven.  9. 
On  the  third,  Peter  returned  with  them, 
\er.  23 ;  and  on  the  fourth  they  arrived  at 
Cesarea,  ver.  24.  30.  1T  And  certain  bre- 
thren. Some  Christians.  They  were  six 
in  number,  ch.  xi.  12.  It  was  usual  for 
the  early  Christians  to  accompany  the 
apostles  in  their  journeys.    See  Rom.  xv. 


the  Jews,  was  warned  from  God 
by  an  hoi)1-  angel,  to  send  for  thee 
into  his  house,  and  to  hear  words 
of  thee. 

23  Then  called  he  them  in,  and 
lodged  them.  And  on  the  morrow 
Peter  went  away  with  them,  and 
certain  f  brethren  from  Joppa  ac- 
companied him. 

21  And  the  morrow  after  they 
entered  into  Cesarea.  And  Corne- 
lius waited  for  them,  and  had  call- 
ed together  his  kinsmen  and  near 
friends. 

25  And  as  Peter  was  coming  in 
Cornelius  met  him,  and  fell  down 
at  his  feet,  and  worshipped  him. 

26  But  Peter  took  him  up,  say- 
ing, s  Stand  up ;  I  myself  also  am 
a  man. 

27  And  as  he  talked  with  him, 
he  went  in,  and  found  many  that 
were  come  together. 

/ver.45.        g- c.14.14,15.  Re.l9.10;22.9. 


24.  Acts  xv.  3.  3  John  6.  1  Cor.  xvi. 
6.  11.  As  this  was  an  important  event  in 
the  history  of  the  church — the  bearing 
of  the  gospel  to  a  Gentile — it  was  more 
natural  and  proper  that  Peter  should  be 
attended  with  others. 

24.  His  kinsmen.  His  relatives,  or  the 
connexions  of  his  family.  A  man  may 
often  do  vast  good  by  calling  his  kindred 
and  friends  to  hear  the  gospel. 

25.  Fell  down  at  his  feet.  This  was  an 
act  of  profound  regard  for  him  as  an  am- 
bassador of  God.  In  oriental  countries  it 
was  usual  to  prostrate  themselves  at 
length  on  the  ground  before  men  of  rank 
and  honour.  1)  Worshijiped  him.  This 
does  not  mean  religious  homage,  but  ci- 
vil respect,  the  homage,  or  profound  re- 
gard which  was  due  to  one  in  honour. 
See  Note,  Matt.  ii.  2. 

26.  Stand  up,  Sic.  This  does  not  im 
ply  that.  Peter  supposed  that  Cornelius 
intended  to  do  him  religious  reverence 
It  was  practically  saying  to  him,  "  I  am 
nothing  more  than  a  man  as  thou  art,  and 
pretend  to  no  right  to  such  profound  re- 
spects as  these,  but  am  ready  in  civil  life 
to  show  thee  all  the  respect  that  is  due." 
{Doddridge.) 

27.  And  as  he  talked  with  him.  He 
probably  met  him  at  the  door  or  at  a 
small   distance  from  the  house.     It  was 


168 


THE  ACTS 


[A.  D.  41. 


28  And  he  said  unto  them,  Ye 
know  how  that  it  is  an  unlawful 
thing"  *  for  a  man  that  is  a  Jew  to 
keep  company,  or  come  unto  one 
of  another  nation  ;  but  God  hath 
shewed  me  b  that  1  should  not  call 
any  man  common  or  unclean. 

29  Therefore  came  I  unto  you 
.without  gainsaying,  as  soon  as  I 
was  sent  for.  I  ask,  therefore,  for 
what  intent  ye  have  sent  for  me  1 

30  And  Cornelius  said,  Four 
days  ago  I  was  fasting  until  this 
hour  ;  and  at  the  ninth  hour  I  pray- 
ed in  my  house  ;  and,  behold,  a 
man  stood  before  me  c  in  bright 
clothing. 

31  And   said,    Cornelius,  thy  d 

a  Jno.4.9.      b  C.15.S.9.  Ep.3.6.     c  Matt.28.3.  c.1.10. 
d  rer.4,Jtc.  Da.10.12.  He.6.10. 


an  expression  of  joy  thus  to  go  out  to 
meet  him. 

28.  It  is  an  unlawful  thing.  This 
was  not  explicitly  enjoined  by  Moses,  but 
it  seemed  to  be  implied  in  his  institutions, 
and  was  at  any  rate  the  common  under- 
standing of  the  Jews.  The  design  was 
to  keep  them  a  separate  people.  To  do 
this  Moses  forbid  alliances  by  contract, 
or  marriage,  with  the  surrounding  na- 
tions, which  were  idolatrous.  See  Lev. 
xviii.  24—30.  Dent.  vii.  3—12.  Comp. 
Ezra  ix.  11,  12.  This  command  the 
Jews  perverted  ;  and  explained  as  refer- 
ring to  intercourse  of  all  kinds,  even  to 
the  exercise  of  friendly  offices  and  com- 
mercial transactions.  Comp.  John  iv.  9. 
IT  Of  another  nation.  Greek,  Another 
tribe.  It  refers  here  to  all  who  were  not 
Jews.  H  God  hath  shewed  me-  Comp. 
ch.  xv.  8,  9.  He  had  showed  him  by  the 
vision,  ver.  11,  12.  IT  Any  man  common 
or  unclean.  See  Note,  ver.  14.  That  no 
man  was  to  be  regarded  as  excluded 
from  the  opportunity  of  salvation  ;  or  be 
despised  and  abhorred.  The  gospel  was 
to  be  preached  to  all ;  the  barrier  be- 
tween Jews  and  Gentiles  to  be  broken 
down ;  and  all  were  to  be  regarded  as 
capable  of  being  saved. 

29.  Without  gainsaying.  Without  say- 
ing any  thing  against  it ;  without  hesita- 
tion or  reluctance.  IT  lash,  therefore,  &c. 
The  main  design  for  which  Cornelius 
had  sent  for  him  had  been  mentioned  to 
Peter  by  the  messenger,  ver.  22.  But 
Peter  now  desired  from  his  own  lips  a 
more  particular  statement  of  the  consi- 


prayer  is  heard,  and  thine  alms  are 
had  in  remembrance  in  the  sight 
of  God. 

32  Send  therefore  to  .loppa,  and 
call  hither  Simon,  whose  surname 
is  Peter:  he  is  lodged  in  the  house 
of  one  Simon  a  tanner,  by  the  sea- 
side ;  who,  when  he  cometh,  shall 
speak  unto  thee. 

33  Immediately  therefore  I  sent 
to  thee  :  and  thou  hast  well  done 
that  thou  art  come.  Now  *  there- 
fore are  we  all  here  present  before 
God,  to  hear  all  things  that  are 
commanded  thee  of  God. 

34  Then  Peter  opened  his  mouth, 
and  said,  Of  a  truth,  1  perceive  that 
God  f  is  no  respecter  of  persons  : 

e  De.5.27.  /De.10.17.  Ch.19.7.  Job  34-19.  Ro.2.12. 
Ga.2.6.  lPe.1.17. 


derations  which  had  induced  him  to 
send  for  him.  IT  For  what  intent.  For 
what  purpose  or  design. 

30.  Four  days  ago.  See  Note,  on  ver. 
23.  IT  Until  this  hour  The  ninth  hour, 
or  three  o'clock,  P.  M.  See  ver.  3.  IT  A 
man.  Called,  in  ver.  3,  an  angel.  He 
had  the  appearance  of  a  man.  Comp. 
Mark  xvi.  5.  1T  In  bright  clothing.  See 
Note,  Matt,  xxviii.  3. 

3d.  Thou  hast  well  done.  This  is  an 
expression  of  grateful  feeling.  IT  Before 
God.  In  the  presence  of  God.  It  is  im- 
plied, that  they  believed  that  God  saw 
them  and  that  tney  were  assembled  at 
his  command,  and  that  they  were  dis- 
posed to  listen  to  his  instructions. 

34.  Then  Peter  opened  his  mouth.  Be- 
gan to  speak.  Matt.  v.  2.  %  Of  a  truth. 
Truly,  evidently.  That  is,  I  have  evi- 
dence here  that  God  is  no  respecter  of 
persons.  IT  Is  no  respecter  of  persons. 
The  word  used  here  denotes  the  act  of 
showing  favour  to  one  on  account  of 
rank,  family,  wealth,  or  partiality,  arising 
from  any  cause.  It  is  explained  in  James 
ii.  1 — 4.  A  judge  is  a  respecter  of  per- 
sons when  he  favours  one  of  the  parlies 
on  account  of  private  friendship ;  or  be- 
cause he  is  a  man  of  rank,  influence,  or 
power ;  or  because  he  belongs  to  the 
same  political  party,  &c.  The  Jews  sup- 
posed that  they  were  peculiarly  favoured 
by  God.  and  that  salvation  was  not  ex- 
tended toother  nations,  and  that  the  fact 
of  being  a  Jew  entitled  them  to  this  fa- 
vour. Peter  here  says  that  he  bas  learn 
ed   the  error  of  this  doctrine.    That  a 


A.  D.  41.  | 


CHAPTER  X. 


35    But   in   a  every   nation    lie 
that    feareth    him,    and    worketh 

a  Rom.2.13,27;3.22,29;10.12,13.  EphAl»-18. 


man  is  not  to  be  accepted  because  he  is  a 
Jew,  nor  is  he  to  be  excluded  because  he 
is  a  Gentile.  The  barrier  is  broken  down  ; 
the  offer  is  made  to  all ;  and  God  will 
save  all  on  the  same  principle  ;  not  by  ex- 
ternal privileges,  or  rank,  but  according  to 
their  character.  The  same  doctrine  is 
elsewhere  explicitly  stated  in  the  New 
Testament.  Rom.ii.ll,  Eph.  vl  9.  Col.  iii. 
25.  It  may  be  observed  here  that  this 
does  not  refer  to  the  doctrine  of  divine 
sovereignty  or  election.  It  simply  af- 
firms that  God  will  not  save  a  man  be- 
cause he  is  a  Jew ;  nor  because  he  is 
rich,  or  learned,  or  of  elevated  rank  ; 
nor  by  any  external  privileges.  Nor 
will  he  exclude  a  man  because  he  is  des- 
titute of  these  privileges  But  this  does 
not  affirm  that  he  will  not  make  a  differ- 
ence  in  their  character,  and  then  treat 
them  according  to  their  character ;  nor 
that  he  will  not  pardon  whom  he  pleases, 
which  is  a  different  question.  The  in- 
terpretation of  this  passage  should  be 
limited  strictly  to  the  case  in  hand — to 
mean  that  God  will  not  accept  and  save 
a  man  on  account  of  external  national 
rank  and  privileges.  That  by  receiving 
some,  and  leaving  others,  on  other 
grounds,  he  will  not  make  a  difference, 
is  not  any  where  denied.  Comp.  1  Cor. 
iv.  7.  Rom.  xii.  6.  It  is  worthy  of  re- 
mark further,  that  the  most  strenuous  ad- 
vocate for  the  doctrines  of  sovereignty 
and  election  in  the  New  Testament — 
the  apostle  Paul — is  nlso  the  one  that 
laboured  most  to  establish  the  doctrine 
that  God  was  no  respecter  of  persons,  j 
that  is,  that  there  was  no  difference  be- 
tween the  Jews  and  Gentiles  in  regard 
to  the  way  of  salvation  ;  that  God  would 
not  save  a  man  because  he  was  a  Jew, 
nor  destroy  a  man  because  he  was  a 
Gentile.  Yet  in  regard  to  the  whole  race 
viewed  ax  lyina  on  a  level.,  he  maintained 
that  God  had  a  right  to  exercise  the  pre- 
rogatives of  a  sovereign,  and  to  have 
mercy  on  whom  he  woidd  have  mercy. 
The  doctrine  may  be  thus  stated.  (1.) 
The  barrier  between  the  Jews  and  Gen- 
tiles was  broken  down,  (2.)  All  men 
thus  were  placed  on  a  lerel — none  to  be 
saved  by  external  privileges,  none  to  be 
Jost  by  the  want  or  them.  (3.)  All  were 
guilty  (Rom.  i  ii.  hi.),  and  none  had  a 
claim  on  God.  (4.)  If  any  were  saved,  it 
would  be  by  God's  showing  mercy  on 
f uch  of  this  common  mass  as  he  chose. 


righteousness. 
him. 


lb!) 
is    accepted    witn 


See  Rom.  iii.  22;  x.  12;  ii.  11.      Gal.  ii.  6. 
Compared  with  Rom.  ix.  and  Eph.i. 

35.  But  in  every  nation,  &c.     This  is 
given  as  a  reason  for  what  Peter  had  just 
said,  that  God  was  no  respecter  of  persons. 
The  sense  is,  that    he     now     perceived 
that  the   favours  of  God  were  not  con- 
fined to  the  Jew,  but  might  be  extended 
to  all  others  on  the  same  principle.    The 
remarkable  circumstances   here,  tiie  vi- 
sion to   him,  and  to   Cornelius,  and  the 
declaration   that  the  alms  of  Cornelius 
were    accepted,  now  convinced    Peter 
that  the  favours  of  God  were  no  longer 
to  be  confined  to  the  Jewish  people,  but 
might   be   extended    to  all.      This   was 
what  the  vision  was  designed  to  teach ; 
and  to  communicate  this  to  the  apostles 
was  an  important  step  in  their  work  of 
spreading  the  gospel.     IF  In  every  nation. 
Among  all   people.      Jews  or  Gentiles. 
Acceptance  with  God  does  not  depend 
on    the   fact  of   being  descended   from 
Abraham,  or  of  possessing  external  privi- 
leges, but  on  the  state  of  tli6  heart.   IT  He 
that  feareth  him.     This  is   put  for   piety 
towards  God  in  general.     See  Note,  ch. 
ix.  31.     It  means   that  he  that  honours 
God,  and   keeps  his  law ;  that  is  a  true 
worshipper    of  God,   according    to   the 
light  and  privileges  which  he  has,  is  ap- 
proved by  him,  as  giving  evidence  that 
he  is  his   friend.     U  And  worketh   right- 
eousnesx.     Does  that  which  is  right  and 
just.     This  refers  to  his  conduct  towards 
man.     He  that  discharges  conscientiously 
his  duty  to  his  fellow-men,  and  evinces 
by  his    conduct  that  he  is  a   righteous 
man.     These  two  things  comprehend  the 
whole  of  religion,  the  sum  of  all  the  re- 
quirements of  God — piety  towards  God, 
and  justice  towards  all  men  ;  and  as  Cor- 
nelius had  showed  these,  he  showed  that, 
though   a  Gentile,  he  was  actuated   by 
true  piety.     We   may  observe  here,  (1.) 
That  it  is  not  said  that  Cornelius  was  ac- 
cepted   on  account,   of   his   good    works. 
Those  works  were  simply  an  evidence 
of  true  piety  in  the  heart ;  a  proof  that 
he  feared  and  loved  God,  and  not  a  me. 
ritorious  ground  of  acceptance.     (2.)  He 
improved    the  light  which  he  had.     (3.) 
He  embraced  the  Saviour  when  he  was  of- 
fered to  him.    This  circumstance  makes 
an  essential  difference  between  the  case 
of  Cornelius,  and  those  who  depend  on 
their  morality  in  Christian  lands.    They 
do  not  embrace  the  Lord  Jesus,  and  thev 


170 


THE  ACTS. 


[A.D.  il. 


36  The  word  which  Cod  sent 
unto  the  children  of  Israel,  preach- 
ing peace  a  by  Jesus  Christ ;  (he 
is  »  Lord  of  all ;) 

37  That  word,  J  say,  ye  know, 
which   was   published   throughout 

a  sa.57  19.  Col. 1.20.  b  Ps.24.;  -10.  Matt.2S.18. 

fc.11.9.  lCor.15.27.  Eph.1.20-22.  lPet.3.22.  Rev. 17.14. 


aie,  therefore,  totally  unlike  the  Roman 
aonturion.  His  example  should  not  be 
plead,  therefore,  bv  those  who  neglect  the 
Saviour,  for  it  furnishes  no  evidence 
that  they  will  be  accepted,  when  they  are 
totally  unlike  him. 

36.  The  word.  That  is,  this  is  the  word, 
or  the  doctrine.  Few  passages  in  the  New 
Testament  have  perplexed  critics  more 
than  this.  It  has  been  difficult  to  ascer- 
tain to  what  the  term  "  word"  in  the  ac- 
cusative case  (tov  X'jycv)  here  refers.  Our 
translation  would  lead  us  to  suppose  that 
it  is  synonymous  with  what  is  said  in 
the  following  verse.  But  it  should  be 
remarked  that  the  term  used  there,  and 
translated  "  word,"  as  if  it  were  a  repeti- 
tion of  what  is  said  here,  is  a  different 
term.  It  is  not  xo>-ov,  but  rjp/*x — a  word, 
a  thing;  not  a  doctrine.  I  understand 
the  first  term  "  word"  to  be  an  introduc- 
tion of  the  doctrine  which  Peter  set  forth, 
and  to  be  governed  by  a  preposition  un- 
derstood. The  whole  passage  may  be 
thus  expressed  :  Peter  had  been  asked  to 
teach  Cornelius  and  his  assembled  friends. 
It  was  expected,  of  course,  that  he  would 
instruct  him  in  regard  to  the  true  doc- 
trines of  religion — the  doctrine  which  had 
been  communicated  to  the  Jews.  He 
commences,  therefore,  with  a  statement 
respecting  the  true  doctrine  of  the  Mes- 
siah, or  the  way  of  salvation  which  was 
now  made  known  to  the  Jews.  '  In  re- 
card  to  the  word,  or  the  doctrine  which 
God  sent  to  the  children  of  Israel,  pro- 
claiming peace  through  Jesus  Christ  (who 
is  Lord' of  all),  you  know  already  that 
which  w?as  done,  or  the  transactions 
which  occurred  throughout  all  Judea, 
from  Galilee,  where  he  commenced  after 
John  had  preached,  that  this  was  by  Je- 
sus Christ  since  God  had  anointed  him,' 
&.c.  Peter  here  assumes  that  Cornelius 
had  some  knowledge  of  the  principal 
events  of  the  life  of  the  Saviour,  though 
it  was  obscure  and  imperfect;  and  his 
discourse  professes  only  to  state  this  more 
fully  and  clearly.  He  commences  his 
discourse  with  statin?  the  true  doctrine 
< 'iithe  subject;  and  explaining  more  per- 
fectly that  of  which  Cornelius  had  been 


all  Judea,  and  began  from  Gali- 
lee, after  the  baptism  which  John 
preached : 

38  How  God  anointed  c  Jesus  of 
Nazareth  with  the  Holy  Ghost  and 
with  power,  who  d  went  about  doing 

c  Lu.14.13.  Heb.1.9.  dMatt.12.15. 


only  imperfectly  informed  IT  Unto  the 
children  of  Israel.  To  the  Jews.  The 
Messiah  was  promised  to  them,  and  spent 
his  life  among  them.  1T  Preaching.  That 
is,  proclaiming,  or  announcing.  God  did 
this  by  Jesus  Christ.  IT  Peace.  This  word 
sometimes  refers  to  the  peace  or  union 
which  was  made  between  Jews  and  Gen- 
tiles, by  breaking  down  the  wall  of  divi- 
sion between  them.  But  it  is  here  used 
in  a  wider  sense,  to  denote  peace  or  re- 
conciliation with  God.  He  anwounced 
the  way  by  which  man  might  be  recon- 
ciled to  God,  and  might  find  peace.  IT  He 
is  Lord  of  all.  That  is,  Jesus  Christ.  He 
is  Sovereign,  or  Ruler  of  both  Jews  and 
Gentiles;  he  is  their  proprietor;  and 
hence  Peter  saw  the  propriety  of  preach- 
ing the  gospel  to  the  Gentiles  as  well  as 
Jews.  See  John  xvii.  2.  Matt,  xxviii.  18. 
Eph.  i.  20 — 22.  This  does  not  necessa- 
rily imply  divinity;  but  only  that  the 
Lord  Jesus,  as  Mediator,  had  been  consti- 
tuted or  appointed  Lord  over  all  nations, 
it  is  true,  however,  that  this  is  a  power 
which  we  cannot  conceive  to  have  been 
delegated  to  one  that  was  not  divine. 
Comp.  Rom.  ix.  5. 

37.'  That  word.  Greek,  p^n* — a  differ- 
ent word  from  that  in  the  previous  verse. 
It  may  be  translated  thing  as  well  as  word. 
M  Which  was  published.  Greek,  Which 
was  done.  'You  know,  though  it  may  be 
imperfectly,  what  was  done  or  accem 
plished  in  Judea,'  &c.  IT  Throughout  aL 
Judea.  The  miracles  of  Christ  were  not 
confined  to  any  place,  but  were  wrought 
in  every  part  of  the  land.  For  an  account 
of  the  divisions  of  Palestine,  see  Notes, 
Matt.  ii.  22.  IT  And  began,  &c.  Greek, 
Having  been  begun  in  Galilee.  Galileo 
was  not  far  from  Cesarea.  There  was, 
therefore,  the  more  probability  that  Cor 
nelius  had  heard  of  what  had  occurred 
there.  Indeed,  the  Gospels  themselves 
furnish  the  highest  evidence  that  the 
fame  of  the  miracles  of  Christ  spread  into 
all  the  surrounding  regions. 

38.  How  God  anointed,  &e.  That  is, 
set  him  apart  to  this  work,  and  was  with 
him,  acknowledging  him  as  the  Messiah. 
See  Note,  Matt.  i.  1.    IF  With  the  Hd.v 


k.  D.  41.] 


CHAPTER  X. 


good,  and  healing  all  that  were  op- 
pressed a  of  the  devil  :  tor  b  God 
was  with  him. 

.*)!>  And  we  c  are  witnesses  of  all 
things  which  he  did,  both  in  the 
land  of  the  Jews  and  in  Jerusalem  ; 
whom  they  slew  and  hanged  on  a 
tree. 

•10  Him  God  raised  up  d  the  third 
day,  and  shewed  him  openly; 

41  Not e  to  all  the  people,  but 
unto  witnesses  chosen  before -f  of 

a  I  Jno.3.8.  i  Jno.3.2.  c  Ln.2i.4S.  c.S.'M. 

d  Matt.28.1,2.  e  Jno.14.22.  Jno.c.20  &21.  /Jno. 
I£.'6 


Ghost.  See  Note,  Luke  iv.  19.  The  act 
of  anointing  the  kings  and  priests  seems 
to  have  been  emblematic  of  the  influences 
of  the  Holy  Ghost.  Here  it  means  that 
God  communicated  to  him  the  influences 
i»f  the  Holy  Spirit,  thus  setting  him  apart 
for  the  work  of  the  Messiah.  See  Matt. 
iii.  16,  17.  John  iii.  34,  "God  giveth  not 
the  Spirit  by  measure  unto  him."  *f  And 
vilh  power.  The  power  of  healing  the 
sick,  raising  the  dead,  &c.  IT  Who  went 
about  doing  good.  Whose  main  business 
it  was  to  travel  from  place  to  place  to  do 
good.  He  did  not  go  for  applause,  or 
wealth,  or  comfort,  or  ease,  but  to  diffuse 
happiness  as  liir  as  possible.  This  is  the 
simple  but  sublime  record  of  his  life. 
This,  in  few,  but  most  affecting  words, 
fells  us  all  about  the  Saviour.  It  gives  us 
H  distinct  portrait  of  his  character,  as  he 
ia  distinguished  from  conquerors  and 
kings,  and  false  prophets  and  the  mass  of 
men.  H  And  healing,  &c.  Restoring  to 
health.  IT  All  that  were  oppressed  of  the 
devil.  All  that,  were  possessed  by  him. 
See  Note,  Matt.  iv.  23,  24.  IT  God  was 
with  him.  God  appointed  him,  and  fur- 
nished by  his  miracles  the  highest  evi- 
dence that  he  had  sent  him.  His  miracles 
were  such  that  they  could  be  wrought 
only  by  God. 

39.  And  toe  are  witnesses.  We  who  are 
apostle*.  See  Note,  Luke  xxiv.  48.  1  In 
Jie  land  of  the  Jews.  In  the  country  of 
I ii. lea.  11  Whom  they  slew,  &c.  Our 
translation  would  seem  to  imply  that 
there  were  two  separate  acts — first  slay- 
ing him.  and  then  suspending  him.  Bu 
this  is  neither  according  to  truth  nor  to 
the  Greek  text.  The  original  is  simply, 
whom  they  put  to  death,  suspending  him 
an  a  tree'  1T  On  a  tree.  On  a  cross.  See 
Note,  ch.  v.  30. 

40    Shewed   him   openly.      Manifestly; 


God,  even  to  us,  who  did  eat  and 
drink  with  him  after  he  rose  from 
the  dead. 

42  And  he  commanded  us  *  to 
preach  unto  the  people,  and  to  tes- 
tify that* it  is  he  which  was  ordain- 
ed of  God  to  be  the  Judge  of  quick 
and  dead. 

43  To  him '  give  all  the  prophets 
witness,  that  through  his  name 
whosoever-'  believeth  in  him  shall 
receive  remission  of  sins. 

g  Matt. 28. 19,20.         h  Jdo.5.22,27.  c.17.31.  2Cor.5.10. 
nvt.4.5.  i  Lu.24.27,44.  Jno.S.f©.  jJiio.3.14 

17.  Rom. 10  11. 


so  that  there  could  be  no  deception,  no 
doubt  of  his  resurrection. 

41.  Not  to  all  the  people.  Not  to  the 
nation  at  large ;  for  this  was  not  necessary 
in  order  to  establish  the  truth  of  his  resur- 
rection. He  however  showed  himself  to 
many  persons.  See  the  Harmony  of  the 
accounts  of  the  resurrection  of  Jesus  at 
the  close  of  the  Notes  on  Matthew. 
IT  Chosen  of  God.  Appointed  by  God,  or 
set  apart  by  his  authority  through  Jesus 
Christ.  IT  Who  did  eat  and  drink,  &c. 
And  by  doing  this  he  furnished  the  clear- 
est possible  proof  that  he  was  truly  risen ; 
and  that  they  were  not  deceived  by  an 
illusion  of  the  imagination,  or  by  a  phan- 
tasm. Comp.  John  xxi.  12,  13. 

42.  And  he  commanded  xis,  &c.  Matt, 
xxviii.  19,  20.  Mark  xvi.  15,  16.  If  And  to 
testify.  To  bear  witness.  IT  That  it  is  he* 
&c.  'See  Notes,  John  v.  22—27.  Comp 
the  references  in  the  margin.  IT  Of  quick. 
The  living.  The  doctrine  of  the  New 
Testament  is,  that  those  which  are  alive 
when  the  Lord  Jesus  shall  return  to  judge 
the  world,  shall  be  caught  up  in  vast 
numbers  like  clouds,  to  meet  him  in  the 
air,  without  seeing  death.  1  Thess.  iv. 
10, 17.  Yet  before  this,  they  shall  experi- 
ence such  a  change  in  their  bodies  as  shall 
fit  them  for  the  judgment  and  for  their 
eternal  residence — a  change  which  shall 
liken  them  to  those  who  have  died,  and 
have  been  raised  from  the  dead.  What 
this  change  will  be,  speculation  may 
fancy,  but  the  Bible  has  not  revealed. 
See  1  Cor.  xv.  52,  "  The  dead  shall  be 
raised,  and  we  shall  be  changed." 

43.  To  him  give,  &C,  See  Note,  Luko 
xxiv.  27.  44.  1T  That  through  his  name, 
&c.  This  was  implied  in  what  the  pro- 
phets said.  See  Rom.  x.  1 1.  It  was  not, 
indeed,  expressly  affirmed  that  Ihey  who 
believed  in  him  should  bo  pardoned ;  but 


172 


THE  ACTS. 


[A.  D.  41 


44  While  Peter  yet  spake  these 
words,  the  Holy  Ghost"  fell  on  all 
them  which  heard  the  word. 

45  And  they  b  of  the  circumci- 
sion which  helieved  were  astonish- 
ed, as  many  as  came  with  Peter, 
because  that  on  the  Gentiles  also 
was  poured  out  the  girt  of  the  Holy 
Ghost : 

4G  For  they  heard  them  speak  c 
with  tongues,  and  magnify  God. 
Then  answered  Peter, 

47  Can  d  any  man  forbid  water, 
that  these  should  not  be  baptized 
which  have  received  the  Holy  Ghost 
as  well  as  we  1 


this  was  implied  in  what  they  said.  They 
promised  a  Messiah;  and  their  religion  ^ 
consisted  mainly  in  believing  in  a  Mes- 
siah to  come.  See  the  reasoning  of  the 
apostle  Paul  in  Rom.  iv. 

44.  The  Holy  Ghost,  fell,  &c.  Endow- 
ing them  with  the  power  of  speaking  with 
other  tongues,  ver.  40.  Of  this  the  apos- 
tle Peter  makes  much  in  his  argument  in 
ch.  xi.  17.  By  this,  God  showed  that  the 
Gentiles  were  to  be  admitted  to  the  same 
privileges  with  the  Jews,  and  to  the  bless- 
ings of  salvation  in  the  same  manner. 
Comp.  ch.  ii.  1 — 4.  IT  Which  heard  the 
word.  The  word  of  God  ;  the  message  of 
the  gospel. 

4f>.  And  they  of  the  circumcision.  Who 
had  been  Jews.  II  Were  astonished.  Were 
amazed  that  Gentiles  should  be  admitted 
to  the  same  favour  as  themselves. 

46.  Speak  vrith  tongues.  In  other  lan- 
guages than  their  native  language,  ch.  ii. 
4.   It  And  magnify  God.   And  praise  God. 

47.  Can  any  man  forbid  water,  &c. 
They  have  shown  that  they  are  favoured 
in  the  same  way  as  the  Jewish  converts. 
God  has  manifested  himself  to  them,  as 
he  did  to  the  Jews  on  the  day  of  Pente- 
cost. Is  it  not  clear,  therefore,  that  they 
are  entitled  to  the  privilege  of  Christian 
baptism?  The  expression  here  used  is 
one  that  would  naturally  refer  to  water's 
being  brought ;  that  is,  to  a  small  quanti- 
ty; and  would  seem  to  imply  that  they 
were  baptized,  not  by  immersion,  but  by 
pouring  or  sprinkling. 

48.  Arid  he  commanded  them,  &c.  Why 
Peter  did  not  himself  baptize  them  is  uTi- 
known.  But  it  might  be,  perhaps,  because 
he  chose  to  make  use  of  the  ministry  of 
lhe  brethren  who  were  with  him,  to  pre- 

ent  the  possibility  of  future  cavil.    If 


48  And  he  commanded  them  to 
be  baptized  in  the  name  of  the  Lord, 
Then  prayed  they  him  to  tarry  cer- 
tain days. 

CHAPTER  XI. 

A  ND  the  apostles  and  brethren 

-^     that  were  in  Judea  heard  that 

the  Gentiles  had  also  received  the 

word  of  God. 

2  And  when  Peter  was  come  up 
to  Jerusalem,  they  e  that  were  of 
the  circumcision  contended  with 
him, 

3  Saying,  Thou  wentest  in  to 
men  uncircumcised,  and  didst  eat 
with  them. 

£  c. 10.23,28.  Gal.2.12.  c.10.9,&c. 

they  did  it  themselves,  they  could  not  so 
easily  be  led  by  the  Jews  to  find  fault 
with  it.  It  may  be  added,  also,  that  it 
seems  not  to  have  been  the  practice  of 
the  apostles  themselves  to  baptize  very 
extensively.  This  was  left  to  be  per- 
formed by  others.  See  1  Cor.  i.  14 — 17, 
"  Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel." 

CHAPTER  XI. 

1.  And  the  apostles  and  brethren.  The 
Christians  who  were  in  Judea.  IT  Heard, 
&c.  So  extraordinary  an  occurrence  as 
that  at  Cesarea,  the  descent  of  the  Holy 
Spirit  on  the  Gentiles,  and  their  reception 
into  the  church,  would  excite  attention, 
and  be  likely  to  produce  much  sensibility 
in  regard  to  the  conduct  of  Peter  and 
those  with  him.  It  was  so  contrary  to  all 
the  ideas  of  the  Jews,  that  it  is  not  to  be 
wondered  at  that  it  led  to  contention. 

2.  They  that  were  of  the  circumcision. 
The  Christians  who  had  been  converted 
from  among  the  Jews.  %  Contended  with 
him.  Disputed;  or  reproved  him;  charg- 
ed him  with  being  in  fault.  This  is  one 
of  the  circumstances  which  show  conclu- 
sively that  the  apostles  and  early  Chris- 
tians did  not  regard  Peter  as  having  any 
particular  supremacy  over  the  church,  or 
as  being  in  any  peculiar  sense  the  vicar 
of  Christ  upon  earth.  If  Peter  had  been 
regarded  as  having  the  authority  which 
the  Roman  Catholics  claim  for  him,  they 
would  have  submitted  at  once  to  what  ho 
had  thought  proper  to  do.  But  the  primi- 
tive Christians  had  no  such  idea  of  his 
authority.  This  claim  for  Peter  is  not 
only  opposed  to  this  place,  but  to  every 
part  of  the  New  Testament. 

3.  And  didst  eat  with  them.  See  Note, 
ch.x.  13,14. 


A.D.  41  ] 


CHAPTER  XT. 


173 


4  But  Peter  rehearsed  the  matter 
from  the  beginning-,  and  expounded 
it  by  order  unto  them,  saying-, 

5  I  was  in  the  city  of  Joppa, 
praying*:  and  in  a  trance  I  saw  a 
vision,  A  certain  vessel  descend,  as 
it  had  been  a  great  sheet  let  down 
from  heaven  by  four  corners ;  and 
it  came  even  to  me : 

6  Upon  the  which  when  I  had 
fastened  mine  eyes,  I  compered, 
and  saw  four-footed  beasts  "»f  the 
earth,  and  wild  beasts,  and  erf  -»>ing- 
things,  and  fowls  of  the  air. 

7  And  I  heard  a  voice  saying 
unto  me,  Arise,  Peter;  slay,  and 
eat. 

8  But  I  said,  Not  so,  Lord :  for 
nothing  common  or  unclean  hath 
at  any  time  entered  into  my  mouth. 

9  But  the  voice  answered  me 
again  from  heaven,  What  God  hath 
cleansed,  that  call  not  thou  com- 
mon. 

10  And  this  was  done  three 
times :  and  all  were  drawn  up 
again  into  heaven. 

oJno.16.13.  b  Pi.  19.7-1 1.  Jno.6.63,C3        c  c.2.4. 


4.  But  Peter  rehearsed.  Greek,  Peter 
beginning,  explained  it  to  them  in  order. 
That  is,  he  began  with  tlie  vision  which 
he  saw,  and  gave  a  narrative  of  the  vari- 
ous events  in  order,  as  they  actually  occur- 
red. A  simple  and  unvarnished  statement 
oC/acts  is  usually  the  best  way  of  disarm- 
ing prejudice  and  silencing  opposition.  In 
revivals  of  true  religion,  the  best  way  of 
silencing  opposition,  and  especially  among 
Christians,  is  to  make  a  plain  statement 
of  things  as  they  actu  illy  occurred.  Op- 
position most  commonly  arises  from  pre- 
judice, or  from  false  and  exaggerated 
statements  ;  and  those  can  be  best  remov- 
ed, not  by  angry  contention,  but  by  an 
unvarnished  relation  of  the  facts.  Inmost 
cases  prejudice  will  thus  be  disarmed, 
and  opposition  will  die  away,  as  was  the 
case  in  regard  to  the  admission  of  tin; 
Ger.tiles  to  the  church.  H  And  expounded 
if.  txplaiiifd  it;  slated  it  as  it  actually 
occurred.  TT  In  order.  One  event  after 
anothor,  as  they  happened.  He  thus 
showed  that  Ins  own  mind  had  been  as 
much  biassed  as  theirs,  and  stated  in 
what  manner  his  prejudices  had  been  re- 
moved. It  often  happens  that  those  who 
p2 


11  And,  behold,  immediately 
there  were  three  men  already  come 
unto  the  house  where  I  was,  sent 
from  Cesarea  unto  me. 

12  And  the  Spirit  a  bade  me  go 
with  them,  nothing  doubting. 
Moreover,  these  six  brethren  ac- 
companied me ;  and  we  entered 
into  the  man's  house : 

13  And  he  shewed  us  how  he  had 
seen  an  angel  in  his  house,  which 
stood  and  said  unto  him,  Send  men 
to  Joppa,  and  call  for  Simon,  whose 
surrame  is  Peter ; 

14  Who  shall  tell  thee  words  * 
whereby  thou  and  all  thy  house 
shall  be  saved. 

15  And  as  I  began  to  speak,  the 
Holy  Ghost  fell  on  them,  as  c  on 
us  at  the  beginning. 

10  Then  remembered.  I  the  word 
of  the  Lord,  how  that  he  said,  John 
d  indeed  baptized  with  water  ;  but 
c  ye  shall  be  baptized  with  the  Holy 
Ghost. 

17  Forasmuch  then  as  God  gave 
•f  them  the  like  gift  as  he  did  untv 

dMatt.3.11.  Jno. 1.26,33.  c.1.5.  e  Isa.44.3.  Jo.w 

2.28.  /  c.15.8,9. 

become  most  zealous  and  devoted  in  art 
new  plans  for  the  advancement  of  rel! 
gion,  were  as  much  opposed  to  them  a 
first  as  others.  They  are  led  from  on 
circumstance  to  another,  until  their  pre 
judices  die  away,  and  the  providence  and 
Spirit  of  God  indicate  clearly  their  duty 
5—14.  See  ch.  x.  9—33. 

14.  And  ull  thy  house.  Thy  family. 
This  is  a  Circumstance  which  is  omitted 
in  the  account  in  ch.  x.  It  is  said,  how- 
ever, in  ch.  x.  2,  that  Cornelius  feared 
God  u)ith  nil  his  house.  And  it  is  evident 
from  ch.  x.  48,  that  the  family  also  receiv- 
ed the  ordinance  of  baptism,  and  was  re- 
ceived into  the  church. 

15.  And  as  I  began  to  speak.  Or.  while 
I  was  speaking.  IT  The  Holy  Ghost,  &c. 
x.  11. 

lt">.  The  word  of  the  Lord  See  Note, 
ch.  i.  5. 

17.  What  ivas  I.  What  power  or  right 
had  J  to  oppose  the  manifest  will  of  God 
that  the  Gentiles  should  be  received  intr 
the  Christian  church.  H  Withstand  God. 
Oppose  or  resist  God  ?  He  had  indicated 
his  will ;  he  had  showed  his  intention  to 
save  the  Gentiles  ;  and  the  prejudices  of 


174 


THE  ACTS. 


[A.  D.  41. 


us  -who  believed  on  the  Lord  Jesus    to  the  Gentiles  h granted  repentance 


Christ,  what  °  was  I,  that  I  could 
withstand  God? 

18  When  they  heard  these  things, 
they  held  their  peace,  and  glorified 
God,  saying,  Then  hath  God  also 

aRom.9.21-26. 


Peter  were  all  overcome.  One  of  the 
best  means  of  destroying  prejudice  and 
false  opinions,  is  a  powerful  revival  of  re- 
ligion. More  erroneous  doctrines  and 
unholy  feelings  are  overcome  in  such 
scenes,  than  in  all  the  angry  controversies, 
and  bigoted  and  lierce  contentions  that 
have  ever  taken  place.  If  men  wish  to 
root  error  out  of  the  church,  they  should 
strive  by  all  means  to  promote  every 
where,  revivals  of  pure  and  undefded  re- 
ligion. The  Holy  Spirit  more  easily  and 
effectually  silences  false  doctrine,  and 
destroys  heresy,  than  all  the  denuncia- 
tions of  fierce  theologians;  all  the  alarms 
of  professed  zeal  for  truth  ;  and  all  the 
anathemas  which  professed  orthodoxy  and 
love  lor  the  purity  of  the  church  ever 
uttered  from  the  icebergs  on  which  such 
champions  usually  seek  their  repose  and 
their  home. 

18.  They  held  their  peace.  They  were 
convinced,  as  Peter  had  been,  by  the 
manifest  indications  of  the  will  of  God. 
IT  Then  hath  God,  &c.  The  great  truth 
is  in  this  manner  established,  that  the 
doors  of  the  church  are  opened  to  the 
entire  Gentile  world — a  great  and  glori- 
ous truth,  that  was  worthy  of  this  remark- 
able interposition.  It  at  once  changed 
the  views  of  the  apostles  and  of  the  early 
Christians;  gave  them  new,  large,  and 
liberal  conceptions  of  the  gospel ;  broke 
down  all  their  long-cherished  prejudices  ; 
taught  them  to  look  upon  all  men  as  their 
brethren  ;  and  impressed  their  hearts  with 
the  truth,  never  after  to  be  eradicated, 
that  the  Christian  church  was  founded 
for  the  wide  world,  and  opened  the  same 
glorious  pathway  to  life  wherever  man 
might  be  found,  whether  with  the  narrow 
prejudice  of  the  Jew,  or  amidst  the  degra- 
dations of  the  pagan  world.  To  this  truth 
we  owe  our  hopes;  for  this,  we  should 
thank  the  God  of  heaven;  and  impressed 
with  it,  we  should  seek  to  invite  the  en- 
tire world  to  partake  with  us  of  the  rich 
provisions  of  the  gospel  of  the  blessed 
God. 

19.  Now  they,  &c.  This  »eree  intro- 
duces a  new  train  of  historical  remark; 
and  from  this  point  the  course  (if  the  his- 
tory of  the  Acts  of  the  Apostles  takes  a 
new  direction.    Thus  far,  the  history  had 


unto  life. 

19  Now  they  c  which  were  scat- 
tered abroad  upon  the  persecution 
that  arose  about  Stephen,  travelled 
as  far  as  Phenice,  and  Cyprus,  and 

b  Rom.10.12,13;  15.9,16.  c  c.6.1. 


recorded  chiefly  the  preaching  of  the  gos- 
pel to  the  Jews  only.  From  this  point 
the  history  records  the  eflbrts  made  to 
convert  the  Gentiles.  It  begins  with  the 
labours  put  forth  in  the  important  city  of 
Anlioch  (ver.  19,  20);  and,  as  during"  the 
work  of  grace  that  occurred  in  that  city, 
the  labours  of  the  apostle  Paul  were  es- 
pecially sought  (ver.  25,  26),  the  sacred 
writer  thenceforward  confines  the  history 
mainly  to  his  travels  and  labours.  IT  Which 
were  scattered  abroad.  See  ch.  viii.  1.  IT  As 
far  as  Phenice.  Phcenice,  or  Phoenicia, 
was  a  province  of  Syria,  which  in  its 
largest  sense  comprehended  a  narrow 
strip  of  country  lying  on  the  eastern  coast 
of  the  Mediterranean,  and  extending  from 
Antioch  to  the  borders  of  Egypt.  But 
Phcenice  Proper  extended  only  from  tho 
cities  of  Laodicea  to  Tyre,  and  included 
only  the  territories  of  "Tyre  and  Sidon. 
This  country  was  called  sometimes  sim- 
ply Canaan.  See  Note,  Matt.  xv.  22. 
II  And  Cyprus.  An  island  off  the  coasl 
of  Asia  Minor,  in  the  Mediterranean  sea. 
See  Note,  Acts  iv.  36.  IT  And  Antioch. 
There  were  two  cities  of  this  name,  one 
situated  in  Pisidia  in  Asia  Minor  (see  ch. 
xiii.  14);  the  other,  referred  to  here,  was 
situated  on  the  river  Orontes,  and  was 
long  the  capital  of  Syria.  It  was  built  hv 
SeleucusNicanor,and  was  called  Antioch 
in  honour  of  his  father  ffhuochus.  It  was 
founded  three  hundred  and  one  years  be- 
fore Christ.  It  is  not  mentioned  in  the 
Old  Testament,  but  is  several  times  men- 
tioned in  the  Apocrypha,  and  in  the  New 
Testament-  It  was"  long  the  most  power- 
ful city  of  the  East,  and  was  inferior  only 
to  Seleucia  and  Alexandria.  It  was  fa- 
mous for  the  fact  that  the  right  of  citizen- 
ship  was  conferred  by  Seleucus  on  the 
Jews  as  vvell  as  the  Greeks  and  Macedo- 
nians, so  that  here  they  had  the  privilege 
of  worship  m  their  own  way  without  mo- 
lestation. It  is  probable  that  the  Chris- 
tians would  be  regarded  merely  as  a  see- 
of  Jews,  and  would  be  here  suffered  to 
celebrate  their  worship  without  interrup- 
tion. On  this  account  it  may  have  br-  en, 
that  the  early  Christians  regarded  this 
city  as  of  such  particular  importance,  be- 
cause here  they  could  find  a  refuge  from 
persecution,  aiid  be  permitted  to  worship 


A.  D.  41.] 


CHAPTER  XI. 


l?n 


Antioch,  preaching  (he  word  to  none 
but  °  unto  the  Jews  only. 

•JO  And  some  of  them  were  men 
of  Cyprus  and  Cyrene,  which, 
when  they  were  come  to  Antioch, 
spake  unto  the  Grecians, b  preaching 
the  Lord  Jesus. 

21  And  the  c  hand  of  the  Lord 
was  with  them :  and  a  great  num- 

aMatt.10.6.        fcc.6.1;9.29.        c  Lu.1.66. 


God  without  molestation.  This  city  was 
honoured  as  a  Roman  colony,  a  metropo- 
lis, and  an  asylum.  It  was  large;  was 
almost  square;  had  many  gates;  was 
adorned  with  line  fountains;  and  was  a 
city  of  great  opulence.  It  was  however 
subject  to  earthquakes,  and  was  several 
times  nearly  destroyed.  In  the  year  588 
it  experienced  an  earthquake  in  which 
60,000  persons  were  destroyed.  It  was 
taken  by  the  Saracens  in  A.  D.  638,  and 
after  some  changes  and  revolutions,  it 
was  taken  during  the  crusades,  after  a 
long  and  bloody  siege,  by  Godfrey  of  Bou- 
illon, June  3,  A.  D.  1098.  In  1268  it  was 
taken  by  the  sultan  of  Egypt,  who  de- 
molished it,  and  placed  it  under  the 
dominion  of  the  Turk.  Antioch  is 
now  called  Antakia,  and  r-ontains  about 
10,000  inhabitants.  (Robinson's  Cahnet.) 
IT  Preaching  the  word.  The  word  of  God, 
the  gospel.  IT  To  none  but  unto  the  Jeuis 
only.  They  had  the  common  prejudices 
of  the  Jews,  that  the  offers  of  salvation 
were  to  be  made  only  to  Jews. 

20.  'Were  men  of  Cyprus  and  Cyrene. 
Were  natives  of  Cyprus  and  Cyrene. 
Cyrene  was  a  province  and  city  of  Ly- 
bia  in  Africa.  It  is  at  present  called 
Cairoan,  and  is  situated  in  the  kingdom 
of  Barca.  In  Cyprus  the  Greek  language 
was  spoken  ;  and  from  the  vicinity  of 
Cyrene  to  Alexandria,  it  is  probable  that 
tiie  Greek  language  was  spoken  there 
also.  From  this  circumstance  it  might 
have  happened  that  they  were  led  more 
particularly  to  address  the  Grecians  who 
were  in  Antioch.  It  is  possible,  how- 
ever, that  they  might  have  heard  of  the 
vision  which  Peter  saw,  and  felt  them- 
selves called  on  to  preach  the  gospel  to 
the  Gentiles.  IT  Spakennlo  the  Grecians, 
i'Ek\»vi<rri$.  To  the  Hellenists. 
This  word  usually  denotes  in  the  New 
Testament  those  Jews  residing  in  fo- 
reign lands,  who  sj>oke  the  Greek  lan- 
guage. See  Note,  en.  vi.  1.  But  to  them 
the  gospel  had  been  already  preached  ; 
and  yet  in  this  place  it  is  evidently  the 
intention  of  Luke  to  affirm,  that  the  men 


her  believed,  and  turned  d  unto  the 
Lord. 

22  Then  tidings  of  these  tilings 
came  unto  the  ears  of  the  church 
which  was  in  Jerusalem  :  and  they 
sent  forth  Barnabas,  *  that  he 
should  go  as  far  as  Antioch. 

23  Who,  when  he  came,  and 
had  seen  the  grace  of  God,   was 

dc.15.19.  lTh.1.9.        ec.9.27. 


of  Cyprus'and  Cyrene  preached  to  those 
who  were  not  Jews,  and  that  thus  their 
conduct  was  distinguished  from  those 
(ver.  19)  who  preached  to  the  Jews  only. 
It  is  thus  manifest  that  we  are  here  re- 
quired to  understand  the  Gentiles,  as 
those  who  were  addressed  by  the  men  of 
Cyprus  and  Cyrene.  In  many  MSS.  the 
word  used  here  is  E^Mv^s,  Greeks,  in- 
stead of  Hellenists.  This  reading  has 
been  adopted  by  Griesbach,  and  is  found 
in  the  Syriac,  the  Arabic,  the  Vulgate,  and 
in  many  of  the  fathers.  The  ^Ethiopia  ver- 
sion reads  '  to  the  Gentiles.'  There  is  no 
doubt  that  this  is  the  true  reading;  and 
that  the  sacred  writer  means  to  say  that 
the  gospel  was  here  preached  to  those 
who  were  not  Jews,  for  all  were  called 
Greeks  by  them  who  were  not  Jev\s 
Rom.  i.  16.  The  connexion  would  lead 
us  to  suppose  that  they  had  heard  of 
what  had  been  done  by  Peter,  and  that, 
imitating  his  example,  they  preached  the 
gospel  now  to  the  Gentiles  also. 

21.  And  the  hand  of  the  Lord.  See 
Note,  Luke  i.  66.  Comp.  Ps.  lxxx.  17. 
The  meaning  is,  that  God  showed  thorn 
favour,  and  evinced  his  power  in  the  con- 
version of  their  hearers. 

22.  Then  tidings,  $c.  The  church  at 
Jerusalem  heard  of  thin.  It  was  natural 
that  so  remarkable  an  occurrence  as  the 
conversion  of  the  Gentiles,  and  the  ex- 
traordinary success  of  the  gospel  in  a 
splendid  and  mighty  city,  should  be  re- 
ported at  Jerusalem,  and  excite  deep  in- 
terest there.  1T  And  they  rent  forth.  To 
aid  the  disciples  there,  and  to  give  them 
their  sanction.  They  had  done  a  similar 
thing  in  the  revival  which  occurred  in 
Samaria.  Note,  ch.  viii.  14.  IT  Barna- 
bas. See  ch.  iv.  36,  37.  He  was  a  na- 
tive of  Cyprus,  and  was  probably  well 
acquainted  with  Antioch.  He  was,  there- 
fore, peculiarly  qualified  for  the  work 
on  which  they  sent  him. 

23.  Had  seen  the  grace  of  God.  The 
favour,  or  mercy  of  God,  in  converting 
sinners  to  himself.  H  Was  glad.  Ap- 
proved of  what  had  been  done  in  preach- 


176 


THE  ACTS. 


[A.  1).  41 


glad  °  and  exhorted  b  them  all,  that 
with  purpose  c  of  d  heart  they 
would  cleave  unto  the  Lord 

24  For  he  was  a  <rood  man,  and 


a  SJm.4. 

dPr.SM">,2< 


b  c.13.43;14.22.        c  Ps.17.2.  nCor.l.li 


ihg  the  gospel  tc  the  Gentiles,  and  re- 
joiced that  God  had  poured  down  his 
Spirit  on  them.  The  effect  of  a  revival 
is  to  produce  joy  in  the  hearts  of  all 
those  who  love  the  Saviour,  f  And  ex- 
horted them  all.  Entreated  them.  They 
would  he  exposed  to  many  trials  and 
temptations,  and  he  sought  to  secure  thoir 
affections  in  the  cause  of  religion. 
^'  That  with  purpose  of  heart.  With  a 
firm  mind  :  with  a  fixed,  settled  resolu- 
tion ;  that  they  would  make  this  their 
settled  plan  of  life,  their  main  object.  A 
purpose,  ?re6riTi;,  is  a  resolution  of  the 
mind,  a  plan,  or  intention.  Ram.  vhi.  28. 
Eph.  i.  11 ;  iii.  11.  2  Tim.  i.  9  ;  hi.  10.  It 
is  a  resolution  of  the  mind  in  regard  to 
future  conduct,  and  the  doctrine  of  Bar- 
nabas here  was,  undoubtedly,  that  it 
should  be  a  regular,  fixed,  determined 
plan,  or  design,  in  their  minds,  that  they 
would  henceforward  adhere  to  God. 
This  plan  must  be  formed  by  all  Chris- 
tians in  the  beginning  of  their  Christian 
life,  and  without  such  a  plan  there  can 
be  no  evidence  of  piety.  We  may  also 
remark  that  such  a  plan  is  one  of  the 
heart.  It  is  not  simply  of  the  understand- 
ing, but  is  of  the  entire  mind,  including 
the  will  and  affections.  It  is  the  leading 
principle;  the  strongest  affection;  the 
guiding  purpose  of  the  will  to  adhere  to 
God.  And  unless  this  is  the  previ 
governing  desire  of  the  heart,  there  can 
be  no  evidence  of  conversion.  ST  That 
they  would  cleave.  Greek,  That  they 
would  remain,  i.  e.  that  they  would  ad- 
here constantly  and  faithfully  attached  to 
the  Lord. 

24.  For  he  was  a  good  man.  This  is 
given  as  a  reason  why  he  was  so  emi- 
nently successful.  It.  is  not  said  that  he 
was  a  man  of  distinguished  talents,  or 
learning:  that  he  was  a  splendid  or  an 
imposing  preacher;  but  simply  that  he 
was  a  pious,  humble  man  of  God.  He 
was  honest,  and  devoted  to  his  master's 
work.  We  should  not  undervalue  ta- 
lent, elofjuence,  or  learning  in  the  minis- 
try ;  but  we  may  remark,  that  humble 
piety  will  often  do  more  in  the  conver- 
sion of  souls  than  the  most  splendid  ta- 
lents. No  endowments  can  be  a  substi- 
tute for  this.  The  real  power  of  a 
minister    is  concentrated   in   this ;    and 


full  e  of  the  Holy  Ghost,  and  of 
faith  ;  and  f  much  people  w^as  add- 
ed unto  the  Lord. 

25  Then  *  departed    Barnabas 

c  c.C.5.         /ver.21.  g-c.9.27,30. 

without  this  his  ministry  will  be  barren- 
ness and  a  curse.  There  is  nothing  on 
this  earth  so  mighty  as  goodness.  If  a 
man  wished  to  make  the  most  of  his 
powers,  the  true  secret  would  be  found 
in  employing  them  for  a  good  object,  and 
suffering  them  to  be  wholly  under  the 
direction  of  benevolence.  "John  How- 
ard's purpose  to  do  good  has  made  a  more 
permanent  impression  on  the  interests  of 
the  world  than  the'  mad  ambition  of 
Alexander  or  Caesar.  Perhaps  the  ex- 
pression, "  he  was  a  good  man,"  means 
that  he  was  a  man  of  a  kind,  amiable, 
j  and  sweet  disposition.  IT  Full  of  the  Holy 
|  Ghost.  Was  entirely  under  the  influ- 
j  ence  of  the  Holy  Spirit.  He  was  emi- 
nently a  pious  man.  This  is  the  second 
qualification  here  mentioned  of  a  good 
'  minister.  He  was  not  merely  exemplary 
for  mildness  and  kindness  of  temper,  but 
j  he  was  eminently  a  man  of  God.  He 
j  was  filled  with  the  influences  of  the  sa- 
cred Spirit,  producing  zeal,  love,  peace, 
joy,  &c.  See  Gal.  v.  22,  23.  Comp. 
Acts  ii.  4,  Note.  IF  And  of  faith.  Confi- 
dence in  the  truth  and  promises  of  God. 
This  is  the  third  qualification  mentioned  ; 
and  this  was  another  cause  of  his  suc- 
cess. He  confided  in  God.  He  trusted 
to  his  promises.  He  depended,  notion  his 
own  strength,  but  on  the  strength  of  the 
arm  of  God.  With  these  qualifications 
he  engaged  in  his  work,  and  he  w;  s  suc- 
cessful. These  qualifications  should  be 
sought  by  the  ministry  of  the  gospel. 
Others  should  not  indeed  be  neglected, 
but  a  man's  ministry  will  usually  bo 
successful  only  as  he  seeks  to  possess 
those  endowments  which  distinguished 
Barnabas— a  kind,  tender,  benevolent 
heart ;  devoted  piety  ;  the  fulness  of  the 
Spirit's  influence  ;  and  strong,  unwaver- 
ing confidence  in  the  promises  and  power 
of  God.  ^  And  much  people.  Many 
people.  IT  Was  added  unto  the  Lord. 
Became  Christians. 

25.  Then  departed,  &c.  Why  Barna- 
bas sought  Saul  is  not  known.  It  is  pro- 
bable,  however,  that  it  was  owing  to  the 
remarkable  success  which  he  had  in  An- 
tioch.  There  was  a  great,  revival  of 
religion  ;  and  there  was  need  of  addi 
tional  labour.  In  such  scenes  the  minis 
ters  of  the  gospel  need   additional   help 


A.  D.  41.] 


CHAPTER  XL 


177 


to  Tarsus,  for  to  seek  Saul  : 

26  And  when  he  had  found  him, 
he  brought  him  unto  Antioch.  And 
it  came  to  pass,  that  a  whole  year 


as  men  in  harvest-time  seek  the  aid  of 
others.  Saul  was  in  this  vicinity  (ch.  ix. 
30),  and  he  was  eminently  fitted  to  aid 
in  this  work.  With  him  "Barnabas  was 
well  acquainted  (Act.  ix.  27),  and  proba- 
bly there  was  no  other  one  in  that  vicinity 
whom  he  could  obtain.  IT  To  Tarsus. 
Note,  Acts  ix.  11. 

26.  Thai  a  whole  year.  Antioch  was  a 
city  exceedingly  important  in  its  numbers, 
wealth,  and  influence.  It  was  for  this 
reason,  probably,  that  they  spent  so  long 
a  time  there,  instead  of  travelling  in  other 
places.  The  aitention  of  the  apostles  was 
early  and  chiefly  directed  to  cities,  as 
being  places  of  influence  and  centres  of 
power.  Thus  Paul  passed  three  years  in 
the  city  of  Ephesus.  Acts  xx.  31.  And 
thus  he  continued  a  year  and  a  half  at 
Corinth.  Acts  xviii.  11.  It  may  be  added 
that  the  first  churches  were  founded  in 
cities ;  and  the  most  remarkable  success 
attended  the  preaching  of  the  gospel  in 
large  towns.  Ii"  They  assembled  themselves, 
&c  They  came  together  for  worship. 
1!  With  the  church.  Marg.  in  the  church. 
The  Greek  {h)  will  bear  this  construc- 
tion ;  but  there  is  no  instance  in  the  New 
Testament  wffere  the  word  church  refers 
to  the  edifice  in  which  a  congregation 
worships.  It  evidently  here  means  that 
Barnabas  and  Saul  convened  with  the 
Christian  assembly  at  proper  times, 
through  the  space  of  a  year,  for  the  pur- 
poses of  public  worship.  IF  And  the  dis- 
ciples were  called  Christians,  &o.  As  this 
became  the  distinguishing  name  of  the 
followers  of  Christ,  it  was  worthy  of  re- 
cord. The  name  was  evidently  given 
because  they  were  the  followers  of 
Christ.  But  by  whom,  or  with  what 
views,  it  was  given,  is  not  certainly 
known.  Whether  it  was  given  by  their 
enemies  ill  derision,  as  the  names  Puri- 
tan, Quaker,  Methodist,  &c.  have  been  ; 
or  whether  the  disciples  assumed  it  them- 
selves :  or  whether  it  was  given  by  divine 
intimation,  has  been  a  matter  of  debate. 
That  it  was  given  in  derision  is  not  pro- 
bable. For  in  the  name  Christian  there 
was  nothing  dishonourable.  To  be  the 
professed  friends  of  the  Messiah,  or  the 
Christ,  was  not  with  Jews  a  matter  of  re- 
proach, for  thev  all  professed  to  be  the 
friends  of  the  Messiah.  The  cause  of  re- 
proach with  the  disciples  was  that  they 


ttcy  assembled  themselves  '  with 
the  church,  and  t;iiii>iit  a  much  peo- 
ple. And  the  disciples  were  called 
Christians  first  in  Antioch. 


regarded  Jesus  of  Nazareth  as  the  Mes- 
siah; and  hence,  when  they  wished  to 
speak  of  them  with  contempt,  they  would 
speak  of  them  as  Galileans  (Acts  ii.  7),  or 
J  as  Nazareyies  (Acts  xxiv.  5),  "  And  a  ring- 
I  leader  of  the  sect  of  the  Nazarenes."    It 
!  is  possible  that  the  name  might  have  been 
given  to  them  as  a  mere  appellation,  with- 
out  intending   to   convey  by  it  any  re- 
proach.    The   Gentiles   would    probably 
[  use  this  name  to  distinguish  them ;  and 
j  it  might  have  become  thus  the  common 
I  appellation.     It  is  evident  from  the  New 
|  Testament,  I  think,  that  it  was  not  de- 
signed as  a  term  of  reproach.     It  is  but 
twice  used  besides  this  place:  Acts  xxvi. 
I  28,  "  Agrippa  said  unto  Paul,  Almost  thou 
j  persuadest  me  to  be  a  Christian.'"    1  Pet. 
I  iv.  1G,  "  Yet  if  any  man  suffer  as  a  Chris- 
!  tian,  let  him  not  be  ashamed."     No  cer- 
j  tain  argument  can  be  drawn  in  regard  to 
I  the  source  of  the  name  from  the  word 
which  is  used  here.  The  word  XgiM*etri£ae 
used  here,  means,  (1.)  To  transact  any 
,  business;  to  be  employed  in  accomplish- 
ing any  thing,  &c.     This  is  its  usual  sig- 
nification in  the  Greek  writers.   It  means, 
(2.)  To  be  divinely  admonished,  to  be  in- 
structed by  a  divine  communication,  &c. 
I  Matt.  ii.  12.  Luke  ii.  26.  Acts  x.  22  Heb. 
viii.  5;  xi.  7;  xii.  25.     It  also  means,  (3.) 
To  be  named,  or  called,  in  any  way,  with- 
out a  divine  communication.  Rom.  vii.  3, 
"She  shall  be  called  an  adulteress."     It 
cannot  be  denied,  however,  that  the  most 
usual  signification  in  the  New  Testament 
is  that  of  a  divine  monition,  or  communica~ 
tion  ;  and  it  is  certainly  possible  that  the 
I  name  was  given  by  Barnabas  and  Saul. 
j  I  incline  to  the  opinion,  however,  that  it 
|  was  given  to  them  by  the  Gentiles  who 
were    there,  simply   as  an   appellation, 
|  without  intending  it  as  a  name  of  re- 
I  proach,  and  that  it  was  readily  assumed 
|  by  the  disciples  as  a  name  that  would 
i  fitly  designate  them.     If  it  had  been  as- 
'  sumed  by  them,  or  if  Barnabas  and  Saul 
had  conferred  the  name,  the  record  would 
probably  have  been  to  that  effect ;  not 
simply  that  they  "  were  called  "  but  thafl 
they  took  this  name,  or  that  ii  was  riven 
by  the  apostles.     It  is,  however,  of  little 
consequence  whence  the  name  original 
ed.   It  soon  became  a  name  of  reproach  . 
and  has  usually  been  in  all  ages  since,  b) 
the  wicked,  the  gay,  the  licentious,  aucl 


178 


27  An  J  in  these  clays  came  a  pro- 
phets from  Jerusalem  unto  Anti- 
och. 

ac.2.17;13.I.Eph.4.11. 


THE  ACTS.  [A.D   41. 

28  And   there    stood   up   one  of 
them,  named  Agabus,  fc  and  signi- 


the  ungodly.  It  is,  however,  an  honoured 
name;  the  most  honourable  appellation 
that  can  be  conferred  on  a  mortal.  It 
suggests  at  once  to  a  Christian  the  name 
of  his  great  Redeemer;  the  idea  of  our 
intimate  relation  to  him ;  and  the  thought 
that  we  receive  him  as  our  chosen  Leader, 
the  source  of  our  blessings,  the  author  of 
our  salvation,  the  fountain  of  our  joys.  Jt 
is  the  distinguishing  name  of  all  the  re- 
deemed. It  is  not  that  we  belong  to  this 
or  that  denomination;  it  is  not  that  our 
names  are  connected  with  high  and  illus- 
trious ancestors ;  it  is  not  that  they  are 
recorded  in  the  books  of  heralds ;  it  is  not 
that  they  stand  high  in  courts,  and  among 
the  gay,  and  the  fashionable,  and  the  rich, 
that  true  honour  is  conferred  on  men. 
These  are  not  the  things  that  give  distinc- 
tion and  peculiarity  to  the  followers  of  the 
Redeemer.  It  is  that  they  are  Christians ; 
that  this  is  their  peculiar  name  ;  that  by 
this  they  are  known ;  that  this  at  once 
suggests  their  character,  their  feelings, 
their  doctrines,  their  hopes,  their  joys. 
This  binds  them  all  together — a  name 
which  rises  above  every  other  appella- 
tion ;  which  unites  in  one  the  inhabitants 
of  distant  nations  and  tribes  of  men ;  which 
connects  the  extremes  of  society,  and 
places  them  in  most  important  respects 
on  a  common  level ;  and  which  is  a  bond 
to  unite  in  one  family  all  those  who  love 
the  Lord  Jesus,  though  dwelling  in  dif 
ferent  climes,  speaking  different  lan- 
guages, engaged  in  different  pursuits  in 
life,  and  occupying  distant  graves  at 
death.  He  who  lives  according  to  the 
import  of  this  name  is  the  most  blessed 
and  eminent  of  mortals.  The  name  shall 
be  had  in  remembrance  when  the  names 
of  royalty  shall  be  remembered  no  more, 
and  when  the  appellations  of  nobility 
shall  cease  to  amuse  or  to  dazzle  the 
world. 

27.  AvJ  in  those  days.  While  Barna- 
bas and  Saul  were  at  Antioch.  IT  Came 
prophets.  The  word  prophet  denotes  pro- 
perly one  who  foretells  future  events. 
See  Note,  Matt.  vii.  15.  It  is  sometimes 
used  in  the  New  Testament  to  denote 
simply  religious  teachers,  instructors  sent 
from  God,  without  particular  reference 
to  future  events.  To  teach  the  people  in 
the  doctrines  of  religion  was  a  part  of  the 
prophetic  office ;  and  this  idea  only  was 
sometimes  denoted  by  the  use  of  the  "word. 


fled  Ir 


the  Spirit  that  there  should 

fcc.21.10. 


See  Rom.  xii.  6.  1  Cor.  xii.  10.  28 ;  xiii.  2. 
8;  xiv.  3.  5.  24.  These  prophets  seem  tc 
have  been  endowed  in  a  remarkable 
manner  with  the  knowledge  of  future 
events;  with"  the  power  of  explaining 
mysteries ;  and  in  some  cases  with  the 
power  of  speaking  foreign  languages.  In 
this  case,  it  seems  that  one  of  them  at 
least  had  the  power  of  foretelling  future 
events. 

28.  Named  Agabus.  This  man  is  men- 
tioned but  in  one  other  place  in  the  New 
Testament  In  Acts  xxi.  10, 11,  he  is  men- 
tioned as  having  foretold  that  Paul  would 
be  delivered  into  the  hands  of  the  Gen- 
tiles. It  is  not  expressly  sa.d  that  he  was 
a  Christian,  but  the  connexion  seems  to 
imply  that  he  was.  IT  And  signified.  See 
John  xii.  33.  The  word  usually  denotes 
to  indicate  by  signs,  or  with  a  degree  of 
obscurity  and  uncertainty,  not  to  declare 
in  explicit  language.  But  here  it  seems 
to  denote  simply  to  foretell,  to  predict 
IT  By  the  Spirit.  Under  the  influence  of 
the  Spirit.  He  was  inspired.  V  A  great 
dearth.  A  great  famine.  1F  Through/ml 
all  the  world.  The  word  here  used 
(oixou^lvijv),  usually  denotes  the  inhabit- 
able world,  the  parts  of  the  earth  which 
are  cultivated  and  occupied.  It  is  some- 
timer,  limited,  however,  to  denote  an  en- 
tire land  or  country,  in  contradistinction 
from  the  parts  of  it :  thus,  to  denote  the 
whole  of  the  land  of  Palestine  in  distinc- 
tion from  its  parts;  or  to  denote  that  an 
event  would  have  reference  to  all  the 
land,  and  not  be  confined  to  one  or  more 
parts,  as  Galilee,  Samaria,  &c.  See  Note. 
Luke  ii.  1.  The  meaning  of  this  prophe- 
cy evidently  is,  that  the  famine  would  bo 
extensive  ;  that  it  would  not  be  confined 
to  a  single  province  or  region,  but  that  it 
would  extend  so  far  as  that  it  might  be 
called  general.  In  fact,  though  the  famine 
was  particularly  severe  in  Judea,  yet  it 
extended  much  farther.  This  prediction 
was  uttered  not  long  after  the  conversion 
of  Saul,  and  probably  therefore,  about 
the  year  A.  D.  38,  or  A.  D.  40.  Dr.  Lard- 
ner  has  attempted  to  show  that  the  pro- 
phecy had  reference  only  to  the  land  of 
Judea,  though  in  fact  there  were  famines 
in  other  places.  {Ijirdner's  Works,  vol.  i 
pp.  253,  254.  Ed.  Lond.  1829/.  1T  Which 
came  to  pass,  &c.  This  is  one  of  the  few 
instances  in  which  the  sacred  writers  in 
the  New  Testament  affirm  the  fulfilment 


A.D.  41.] 


CHAPTER  XI. 


179 


be  g-ierit  dearth  throughout  all  the 
world :  which  came  to  pass  in  the 
ilavs  of  Claudius  Cesar. 

29  Then   the    disciples,    every 
man  according  to  Ms   ability,  de- 


termined to  send  a  relief  unto  the 
brethren  which  dwelt  in  Judea  : 

30  Which  also  they  did,  and  * 
sent  it  to  the  elders  by  the  hands 
of  Barnabas  and  Saul. 

a  Roin.15.2C.  lCor.lG.l.  2Cor.9.1,2.         b  c. 12.23. 


»f  a  prophecy-  The  history  having  been 
written  after  the  event,  it  was  natural  to 
give  a  passing  notice  of  the  fulfilment. 
Tl  In  the  days  of  Claudius  Ccesar.  The 
Roman  emperor.  He  began  his  reign 
LI,  and  reigned  thirteen  years. 
He  was  at  last  poisoned  by  one  of  his 
wives,  Agrippina,  who  wished  to  raise 
her  son  Nero  to  the  throne.  During  his 
reign  no  less  than  four  different  famines 
are  mentioned  by  ancient  writers,  one  of 
which  was  particularly  severe  in  Judea, 
and  was  the  one  doubtless  to  which  the 
eacred  writer  here  refers.  (1.)  The  first 
happened  at  Rome,  and  occurred  in  the 
first  or  second  year  of  the  reign  of  Clau- 
dius. It  arose  from  the  difficulties  of 
importing  provisions  from  abroad.  It  is 
mentioned  by  Dio,  whose  words  are 
ihese  :  "There  being  a  great  famine,  he 
(Claudius)  not  only  took  care  for  a  pre- 
sent supply,  but  provided  also  for  the 
time  to  come."  He  then  proceeds  to 
state  the  great  expense  which  Claudius 
was  at  in  making  a  good  port  at  the 
mouth  of  the  Tiber,  and  a  convenient 

ftassage  from  thence  up  to  the  city.  Dio, 
ib.  lx.  p.  671,  672.  See  also  Suetonius, 
Claud,  cap.  20.  (2.)  A  second  famine  is 
mentioned  as  having  been  particularly 
gevere  in  Greece.  Of  this  famine  Euse- 
bius  speaks  in  his  Chronicon,  p.  204. 
"  There  was  a  great  famine  in  Greece, 
in  which  a  modius  of  wheat  (about  half 
a  bushel)  was  sold  for  six  drachms." 
This  famine  is  said  by  Eusebius  to  have 
occurred  in  the  ninth  year  of  the  reign 
of  Claudius.  (3.)  In  the  latter  part  of 
his  reign,  A.  D.  51,  there  was  another 
famine  at  Rome,  mentioned  by  Sueto- 
nius (Claud,  cap.  18),  and  by  Tacitus 
(Ann.  xii.  43).  Of  this  Tacitus  says,  that 
it  was  so  severe,  that  it  was  deemed  to 
be  a  divine  judgment.  (4.)  A  fourth  fa- 
mine is  mentioned  as  having  occurred  par- 
ticularly in  Judea.  This  is  described  by 
Josephus  (Ant.  b.  xx.  ch.  2,  $  5).  "  A  fa- 
mine," says  he,  "  did  oppress  them  at  the 
time  (in  the  time  of  Claudius) ;  and  many 
Deople  died  for  the  want  of  what  was 
nec.^sary  to  procure  food  withal.  Queen 
Helena  sent  some  of  her  servants  to 
Alexandria  with  meney  to  buy  a  great 
quantity  of  corn,  and  others  of  them  to 
rot!  to  bring  a  c:rgo  of  dried  figs" 


This  famine  is  described  as  having  con- 
tinued under  the  two  procurators  of  Ju- 
dea, Tiberias  Alexander  and  Cassius  Fa- 
dus.  Fadus  was  sent  into  Judea,  on  the 
death  of  Agrippa,  about  the  fourth  year 
of  the  reign  of  Claudius,  and  the  famino, 
therefore,  continued  probably  during  the 
fifth,  sixth,  and  seventh  years  of  the 
reign  of  Claudius.  See  Note  in  Wins- 
ton's Josephus,  Ant.  b.  xx.  ch.  2.  §  5 ;  also 
Lardner  as  quoted  above.  Of  this  fa- 
mine, or  of  the  want  consequent  on  the 
famine,  repeated  mention  is  made  in  the 
New  Testament. 

29.  Then  the  disciples.  The  Christians 
at  Antioch.  If  According  to  his  ability. 
According  as  they  had  prospered.  It 
docs  not  imply  that  they  were  rich,  but 
that  they  rendered  aid  as  they  could  af- 
ford it.  1T  Determined  to  send  relief.  This 
arose  not  merelv  from  their  general  sense 
of  their  obligation  to  aid  the  poor,  but 
they  felt  themselves  particularly  bound 
to  aid  their  Jewish  brethren.  The  obli- 
gation to  aid  the  temporal  wants  of  those 
from  whom  they  had  received  so  import- 
ant spiritual  mercies,  is  repeatedly  en- 
forced in  the  New  Testament.  Comp. 
Rom.  xv.  25—27.  1  Cor.  xvi.  1, 2.  2  Cor 
ix.  1,  2.    Gal.  ii.  10. 

30  Sent  it  to  the  elders.  Greek,  To  the 
presbyters.  This  is  the  first  mention 
which  we  have  in  the  New  Testament 
of  elders,  or  presbyters,  in  the  Christian 
church.  The  word  literally  denotes 
aged  men,  but  it  was  a  name  of  office 
only  in  the  Jewish  synagogue.  It  is 
clear,  however,  I  think,  that  the  elders 
of  the  Jewish  synagogue  here  are  not  in- 
cluded, for  the  relief  was  intended  tor 
the  "  brethren,  ver.  2(J,  that  is,  the  Chris- 
tians who  were  at  Jerusalem,  and  it  is 
not  probable  that  a  charity  like  this 
would  have  been  intrusted  to  the  hands 
of  Jewish  elders.  The  connexion  here 
does  not  enable  us  to  determine  any 
thing  about  the  sense  in  which  the  word 
was  used.  I  think  it  probable  that  t 
does  not  refer  to  officers  in  the  church 
but  that  it  means  simply  that  the  charity 
was  intrusted  to  the  aged,  prudemt,  and 
experienced  men  in  the  church,  (or  distri- 
bution among  the  memb»~i.  Calvi  \  sup- 
poses that  the  apostles  were  particularly 
intended      But  this  is  not  probable.     It 


180 


CHAPTER  XII. 

NOW   about. that   time,    Herod 
the  king  stretched  '  forth  Ma 
hands  to  vex  certain  of  the  church. 

»  or,  began. 


THE  ACTS.  (A.  D.  44. 

2  And   he   killec   .lames   a   the 
brother  of  John  with  ihe  sword. 

3  And  because  he  saw  t  pleased 
1  the  Jews,  he  proceeded  further  to 

a  Matt.4.21;20.23.  b  c.24.27. 


is  possible  that  the  deacons,  who  were 

firobably  aged  men,  may  be  here  particu- 
arly  referred  to,  but  I  am  rather  inclined 
to  think  that  the  charity  was  sent  to  the 
aged  members  of  the  church  without  re- 
spect to  their  office,  to  be  distributed  ac- 
cording to  their  discretion. 

CHAPTER  XII. 

1.  Now  about  that  time.  That  is,  during 
the  time  that  the  famine  existed ;  or  the 
time  when  Barnabas  and  Saul  went  up 
to  Jerusalem.  This  was  probably  about 
ihe  fifth  or  sixth  year  of  the  reign  of 
Claudius,  not  far  from  A.  D.  47.  IT  He- 
rod the  king.  This  was  Herod  Agrippa. 
The  Syriae  so  renders  it  expressly,  and 
the  chronology  requires  us  so  to  under- 
stand it.  He  was  a  grandson  of  Herod 
ihe  Great,  and  one  of  the  sons  of  Aristo- 
bulus,  whom  Herod  put  to  death.  Jose- 
phus,  Antiquities,  b.  xviii.  5.  Herod  the 
Great  left  three  sons,  between  whom  his 
kingdom  was  divided — Archelaus,  Philip, 
and  Antipas.  Note,  Matt.  ii.  19.  To 
Philip  was  left  Iturea  and  Trachonitis. 
See  Luke  iii.  1.  To  Antipas,  Galilee  and 
Perea;  and  to  Archelaus,  Judea,  Idumea, 
and  Samara.  Archelaus,  being  accused 
of  cruelty,  was  banished  by  Augustus  to 
Vienna  in  Gaul,  and  Judea  was  reduced 
to  a  province,  and  united  with  Syria. 
When  Philip  died,  this  region  was  grant- 
ed by  the  emperor  Caligula  to  Herod 
Agrippa.  Herod  Antipas  was  driven  as 
an  exile  also  into  Gaul,  and  then  into 
Spain,  and  Herod  Agrippa  received  also 
his  tetrarchy.  In  the  reign  of  Claudius 
also,  the  dominions  of  Herod  Agrippa 
were  still  farther  enlarged.  When  Ca- 
ligula was  slain,  he  was  at  Rome,  and 
having  ingratiated  himself  into  the  fa- 
vour of  Claudius,  he  conferred  on  him 
also  Judea  and  Samaria,  so  that  his  do- 
minions were  equal  in  extent  to  those  of 
his  grandfather,  Herod  the  Great.  See 
Josephus,  Antiquities,  b.  xix.  ch.  5,  §  1. 
IT  Stretched  forth  his  hands.  A  figurative 
expression,  denoting  that  he  laid  his 
hands  on  them,  or  that  he  endeavoured 
violently  to  oppress  the  church.  IT  To 
vex.  To  injure,  to  do  evil  to.  x»xa><r»/. 
*!T  Certain.  Some  ofthe  church.  Who  they 
were  the  writer  immediately  specifies. 

2.  A?id  he  killed,  &c.  He'caused  to  be 
put  to  death  with  a  sword,  either  by  be- 


heading, or  piercing  him  through.  The 
Roman  procurators  were  intrusted  with 
authority  over  life,  though  in  the  time  of 
Pilate  the  Jews  had  not  this  authority. 
11  James  the  brother  of  John.  This  was 
the  son  of  Zebedee.  Matt.  iv.  21.  He 
is  commonly  called  James  the  Greater, 
in  contradistinction  from  James  the  son 
of  Alpheus,  who  is  called  James  the  Less. 
Matt.  x.  3.  In  this  manner  were  the  pre- 
dictions of  our  Saviour  respecting  him 
fulfilled.  Matt.  xx.  23,  "Ye  shall  in- 
deed drink  of  my  cup,  and  be  baptized 
with  the  baptism  that  I  am  baptized 
with." 

3.  And  because  he  saw  that  it  pleased 
the  Jews.  This  was  the  principle  on 
which  he  acted.  It  was  not  from  a  sense 
of  right ;  it  was  not  to  do  justice,  and 
protect  the  innocent ;  it  was  not  to  dis- 
charge the  appropriate  duties  of  a  ma- 
gistrate, and  a  king;  but  it  was  to  pro- 
mote his  own  popularity.  It  is  probable 
that  Agrippa  would  have  acted  in  this 
way  in  any  circumstances.  He  was  am- 
bitious, vain,  and  fawning  ;  he  sought,  as 
his  great  principle,  popularity.  And  he 
was  willing  to  sacrifice,  like  many  others, 
truth  and  justice  to  obtain  this  end. 
But  there  was  also  a  particular  reason 
for  this  in  his  case.  He  held  his  ap- 
pointment under  the  Roman  emperor. 
This  foreign  rule  was  always  unpopula? 
among  the  Jews.  In  order,"  therefore,  to 
secure  a  peaceful  reign,  and  to  prevent 
insurrection,  and  tumult,  it  was  necessa- 
ry for  him  to  court  their  favour;  to  in- 
dulge their  wishes,  and  to  fall  in  with 
tbeir  prejudices.  Alas !  how  many  mo- 
narchs  and  rulers  there  have  been,  who 
were  governed  by  no  better  principle, 
and  whose  sole  aim  has  been  to  secure 
popularity,  even  at  the  expense  of  law, 
and  truth,  and  justice.  That  this  was 
the  character  of  Herod,  i9  attested  by 
Josephus,  Ant.  xix.  ch.  8,  §  3.  "  This 
king  (Herod  Agrippa)  was  by  nature 
very  beneficent,  and  liberal  in  his  gifts, 
and  very  ambitious  to  please  the  people  with 
such  large  donations ;  and  he  made  him- 
self very  illustrious  by  the  many  expen- 
sive presents  he  made  them.  He  took 
delight  in  giving,  find  rejoiced  in  living 
with  good  reputation."  IF  To  take  Peter 
also.    Peter  was  one  of  the  most  conspi. 


a..  D.  44.] 


CHAPTER  XII. 


18J 


th( 


take  Peter  a  also.     Then  were 
days  b  of  unleavened  bread. 

4  And  when  he  had  apprehended 
him,  he  put  him  in  prison,  and  de- 
livered Kim  to  four  quaternions  of 
soldiers,  to  keep  him ;   intending 

aJno.21.13.  b  Ex.12.14,15. 


cuous  men  in  the  church.  He  had  made 
himself  particularly  obnoxious  by  his  se- 
vere and  pungent  discourses,  and  by  his 
success  in  winning  men  to  Christ.  It 
was  natural  therefore  that  he  should  be 
ihe  next  object  of  attack.  IF  The  days 
of  unleavened  bread.  The  Passover,  or 
the  seven  days  immediately  succeeding 
the  Passover,  during  which  they  were 
required  to  eat  bread  without  leaven. 
Ex.  xii.  15 — 18.  It  was  sometime  during 
this  period  that  Herod  chose  to  apprehend 
Peter.  Why  this  season  was  selected  is 
not  known.  As  it  was,  however,  a  sea- 
son of  religious  solemnity,  and  as  Herod 
was  desirous  of  showing  his  attachment 
to  the  religious  rites  of  the  nation  (Jos. 
Antiq.  xix.  7.  3),  it  is  probable  that  he 
chose  this  period  to  show  to  them  more 
impressively  his  purpose  to  oppose  all 
false  religions,  and  to  maintain  the  exist- 
ing establishments  of  the  nation. 

4.  And  luhen  he  had  apprehended  him. 
When  he  had  taken  or  arrested  him. 
Tl  He  put  him  in  prison.  During  the  so- 
lemnities of  this  religious  festival,  it  would 
have  been  deemed  improper  to  have  en- 
gaged in  the  trial  of  a  supposed  criminal. 
The  minds  of  the  people  were  expected 
to  be  devoted  solely  to  the  solemnities  of 
religion ;  and  hence  Herod  chose  to  re- 
tain him  in  custody  until  the  Passover  had 
ended,  IT  To  four  quaternions  of  soldiers. 
A  quaternion  was  a  company  of  four  ; 
consequently  the  whole  number  employ- 
ed here  was  sixteen.  The  Romans  di- 
vided the  night  into  four  watches,  so  that 
the  guards  could  be  relieved  ;  those  who 
were  on  guard  occupying  three  hours, 
and  being  then  relieved.  Of  the  four 
who  were  on  guard,  two  were  with  Peter 
in  the  prison  (ver.  6),  and  two  kept  watch 
before  the  door  of  the  prison.  The  utmost 
precaution  was  thus  taken  that  he  should 
not  escape;  and  Herod  thus  gave  the 
most  ample  assurance  tothe  Jews  of  his 
intention  to  secure  Peter,  and  to  bring 
him  to  trial.  1T  Intending  after  Easter. 
There  never  was  a  more  absurd  or  un- 
happy translation  than  this.  The  original 
is  simply  after  thePassover  (,«sra  to  -x<r%,x). 
The  word  Easier  now  denotes  the  festi- 
val observed  by  many  Christian  churches 

Q 


after  Easter  to  bring-  him  forth  to 
the  people. 

5  Peter  therefore  was  kept  in 
prison ;  but '  prayer  was  made  with- 
out ceasing  of  the  church  unto  CJod 
for  him. 

i  or,  inttant  and  earnest  prayer  was  made.  ZCor.l 
11.  Eph.6.1S.I9.  lThess.5.17.  Jas.5.16. 


in  honour  of  the  resurrection  of  iho  Sa- 
viour. But  the  original  has  no  reference 
to  that ;  nor  is  there  the  slightest  evidence 
that  any  such  festival  was  observed  at 
the  time  when  this  book  was  written. 
The  translation  is  not  only  unhappy,  as  it 
does  not  convey  at  all  ihe  meaning  of  the 
original,  but  because  it  may  contribute  to 
foster  an  opinion  that  such  a  festival  was 
observed  in  the  times  of  the  apostles 
The  word  Easter  is  of  Saxon  origin,  and 
is  supposed  to  be  derived  from  East  re,  the 
goddess  of  love,  or  the  Venus  of  the  North, 
in  honour  of  whom  a  festival  was  cele- 
brated by  our  pagan  ancestors  in  the 
month  of  April.  {Webster.)  As  this  festi- 
val coincided  with  the  Passover  of  the 
Jews,  and  with  the  feast  observed  by 
Christians  in  honour  of*  the  resurrection 
of  Christ,  the  name  came  to  be  used  to 
denote  the  latter.  In  the  old  Anglo-Sax- 
on service-books  the  term  Easter  is  used 
frequently  to  translate  the  word  Passover. 
In  the  translation  by  Wiclif,  the  word 
paske,  i.  e.  passover,  is  used.  But  Tindal 
and  Coverdale  used  the  word  Easter,  and 
hence  it  has  very  improperly  crept  into 
our  translation.  (Clark.)  IT  To  bring  him 
forth  to  the  people.  That  is,  evidently,  to 
put  him  publicly  to  death  to  gratify  them 
The  providence  of  God  in  regard  to  Peter 
is  thus  remarkable.  Instead  of  his  being 
put  suddenly  to  death,  as  was  James,  he 
was  reserved  for  future  trial;  and  thus  an 
abundant  opportunity  was  given  for  the 
prayers  of  the  church,  and  for  his  conse 
quent  release. 

5.  But  prayer  was  made.  The  church 
was  apprized  of  his  imprisonment  and 
danger;  and  had  no  resource  but  to  ap 
ply  to  God  by  prayer.  In  scenes  of  dan 
ger  there  is  no  other  refuge  ;  and  the  re- 
sult shows  that  even  in  most  discourag 
ing  circumstances,  God  can  hear  prayer 
Nothing  scarcely  could  appear  more 
hopeless  than  the  idea  of  rescuing  Petal 
out  of  the  hands  of  Herod,  and  out  of  the 
prison,  and  out  of  the  custody  of  sixteen 
men,  by  prayer.  But  the  prayer  of  faith 
was  prevalent  with  God.  IT  Without  ceo* 
ing.  Intense,  steady,  ardent  prayer.  The 
word  here  used  («*T«vij)  is  found  in  but 
one  other  place  in  the  New  Testamont 


IRQ 


THE  ACTS. 


[A.  D,  41, 


6  And  when  Herod  would  have 
brought  him  forth,  the  same  night 
Peter  was  sleeping  beWeen  two 
soldiers,  bound  with  two  chains; 
and  the  keepers  before  the  door 
kept  the  prison. 

7  And,  behold,  the  a  angel  of 
the  Lord  came  upon  him,  and  a 
light  shined  in  the  prison :  and  lie 

o  Ps.37.32,33.  c.5.19. 


1  Pet.  iv.  8,  u\la\e  fervent  charity  among 
vourselves."  The  word  has  rather  the 
idea  that  their  prayer  was  earnest  and 
fervent,  than  that  it  was  constant.  IT  Of 
the  church.     By  the  church. 

6.  And  when  Herod  would  have  brought 
him  forth.  When  he  was  about  to  bring 
him  "to  be  put  to  death.  If  The  same  night. 
That  is,  the  night  preceding.  The  inten- 
tion of  Herod  was  to  bring  him  out  as 
soon  as  the  Passover  was  over;  but  dur- 
ing the  night  which  immediately  preceded 
the  day  in  which  Herod  intended  to  bring 
him  to  punishment,  Peter  was  rescued. 
*A  Peter  was  sleejnng.  Here  is  an  instance 
of  remarkable  composure,  and  one  of  the 
effects  of  peace  of  conscience  and  of  con- 
fidence in  God.  It  was  doubtless  known 
to  Peter  what  the  intention  of  Herod  was. 
James  had  just  been  put  to  death;  and 
Peter  had  no  reason  to  expect  a  better 
fate.  And  yet  in  this  stale,  he  slept  as 
quietly  as  if  there  had  been  no  danger, 
and  was  roused  even  by  an  angel  to  con- 
template his  condition,  and  to  make  his 
escape. — There  is  nothing  that  will  give 
quiet  rest  and  gentle  sleep  so  certainly  as 
a  conscience  void  of  offence  ;  and  in  the 
midst  of  imminent  dangers,  he  who  con- 
fides in  God  may  rest  securely  and  calmly. 
ff  Between  two  soldiers.  Note,  ver.  4.  Peter 
was  bound  to  the  two.  His  left  hand  was 
chained  to  the  right  hand  of  one  of  the 
soldiers,  and  his  right  hand  to  the  left 
hand  of  the  other.  This  was  a  common 
mode  of  securing  prisoners  among  the 
Romans.  See  abundant  authorities  for 
this  quoted  in  Lardner's  Credibility,  part 
i.  ch.  x.  §  9.  Loud.  ed.  1829.  vol.  i.  pp.  242, 
243,  &c.  IT  And  the  keeper,  &e  See  ver. 
4.  Two  so'  iers  were  stationed  at  the 
door.  We  may  see  now  that  every  pos- 
sible precantion  was  used  to  ensure  the 
pafe  custody  of  Peter.  (1.)  He  was  in  pri- 
son. (2.;  lie  was  in  the  charge  of  sixteen 
men,  who  could  relieve  each  other  when 
weary,  and  thus  every  security  was  given 
that  he  could  not  escape  by  inattention 
or  weariness  on  their  part.  (3.)  He  was 
hound  fast  between  two  men.    And  (4.) 


smote  Peter  on  the  side,  and  raised 
him  up,  saying,  Arise  up  quickly. 
And  b  his  chains  fell  off  from  Ma 
hands. 

8  And  the  angel  said  unto  him, 
Gird  thyself,  and  bind  on  thy  san- 
dals :  and  so  he  did.  And  he  saith 
unto  him,  Cast  thy  garment  about 
thee,  and  follow  me. 


He  was  further  guarded  by  two  others, 
whose  business  it  was  to  watch  the  door 
of  the  prison.  It  is  to  be  remembered, 
also,  that  it  was  death  for  a  Roman  soldier 
to  be  found  sleeping  at  his  post.  And  in 
this  way  every  possible  security  was 
given  for  the  safe  keeping  of  Peter.  But 
God  can  deliver  in  spite  of  all  the  precau- 
tions of  men ;  and  it  is  easy  for  him  to 
overcome  the  most  cunning  devices  of 
his  enemies. 

7.  And  behold  the  angel  of  the  Lord. 
See  Note,  ch.  v.  19.  IT  Came  upon  him. 
Greek,  Was  present  with  him  ;  stood  near 
him  (esrie-rii).  IT  And  a  light  shined  in  the 
prison.  Many  have  supposed  that  this 
was  lightning.  But  light,  and  splendour, 
and  shining  apparel  are  commonly  repre- 
sented as  the  accompaniments  of  the  hea- 
venly beings  when  they  visit  the  earth 
Luke  ii.  9  ;  xxiv.  4.  Comp.  Mark  ix.  3.  It 
is  highly  probable  that  this  light  was  dis- 
cerned only  by  Peter;  and  it  would  be 
to  him  an  undoubted  proof  of  the  divine 
interposition  in  his  behalf.  IT  And  he 
smote  Peter  on  the  side.  This  was  doubt- 
less a  gentle  blow  or  stroke  to  arouse  him 
from  sleep.  IT,  And  his  chains,  &c.  This 
could  have  been  only  by  divine  power. 
No  natural  means  were  used,  or  could 
have  been  used  without  arousing  the 
guard.  It  is  a  sublime  expression  of  the 
ease  with  which  God  can  deliver  from 
danger,  and  rescue  his  friends.  Comp.  ch 
xvi.  26. 

8.  Gird  thyself.  When  they  slept,  the 
outer  garment  was  thrown  off,  and  the 
girdle  with  which  they  bound  their  inner 
garment,  or  tunic,  was  loosed.  He  was 
directed  now  to  gird  up  that  inner  gar- 
ment as  they  usually  wore  it ;  that  is,  to 
dress  himself,  and  prepare  to  follow  him. 
IT  Bind  on  thy  sandals.  Put  on  thy  san- 
dals— prepared  to  walk.  Note,  Matt.  hi. 
11.  1F  Cast  thy  garment  about  thee  The 
outer  garment,  that  was  thrown  loosely 
around  the  shoulders.  It  was  nearly 
square,  and  was  laid  aside  when  they 
slept,  or  worked,  or  ran.  The  direction 
was  that  he  should  dress  himself  in  his 


A    I).  44.] 


CIIAPTEIi  XII. 


783 


9  And  ho  went  out,  and  followed 
him;  and  wist  not  "  that  it  was 
true  which  was  done  by  the  angel  ; 
bin  thought  he  saw  a  vision.6 

10  When  they  were  past  the 
first  and  the  second  ward,  they 
came  unto  the  iron  gate  that  lead- 
el  h  unto  the  city,  which  opened  to 
them  of  his  own  accord ;  and  they 
went  out,  and  passed  on  through 
one  street ;  and  forthwith  the  angel 
departed  from  him. 


usual  apparel.     See  Note,  Matt.  v.  38 — 
42. 

9.  And  roisl  not.  Knew  not.  H  That  it 
teas  true.  That  it  was  real.  %  Sav>  a  vision. 
That  is,  was  a  representation  made  to 
his  mind,  similar  to  that  which  he  had 
seen  before.  Comp.  ch.  x.  11,  12.  It 
was  so  astonishing,  so  unexpected,  so 
wonderful,  that  he  could  not  realize  that 
it  was  true. 

10.  The  first  and  second  ward.  The 
word  which  is  here  rendered  ward 
^gx.tucifv),  properly  denotes  the  act  of 
guarding  ;  but  it  is  most  commonly  used 
to  denote  a  prison,  or  place  of  confine- 
ment. In  this  place  it  seems  to  denote 
the  guard  itself — the  soldiers  stationed  at 
intervals  in  the  entrance  into  the  prison. 
These  were  passed  silently,  probably  a 
deep  sleep  having  been  sent  on  them  to 
facilitate  the  escape  of  Peter.  IT  The 
iron  gate.  The  outer  gate,  secured  with 
iron,  as  the  doors  of  prisons  are  now. 
1F  That  leadeth  unto  the  city.  Or  rather 
into  (tlq)  the  city.  Jerusalem  was  sur- 
rounded by  three  walls.  (See  Lightfoot 
on  this  place.)  The  prison  is  supposed 
to  have  been  situated  between  two  of 
these  walls.  And  it  is  probable  that  the 
entrance  to  the  prison  was  immediately 
from  the  inner  wall,  so  that  this  gate 
opened  directly  into  the  city.  M  Of  his 
own  accord.  Itself.  It  opened  sponta- 
neously, without  the  application  of  any 
force,  or  key,  thus  showing  conclusively 
that  Peter  was  delivered  by  miraculous 
interposition.  IT  And  passed  on  through 
one  street.  Till  Peter  was  entirely  safe 
from  any  danger  of  pursuit,  and  then  the 
angel  left  him.  God  had  effected  his 
complete  rescue,  and  now  left  him  to  his 
own  efforts  as  usual. 

11.  And  when  Peter  was  mine  to  him- 
self. This  expression  naturally  means 
when  he  had  overcome  his  amazement, 

nd  astonishment  at  the  unexpected  de- 


11  And  when  Peler  was  come 
to  himself,  he  said,  New  1  know 
of  a  surety  that  the  Lord  hath  sent 
c  his  angel,  and  hath  d  delivered 
me  out  of  the  hand  of  Herod,  and 
from  all  the  expectation  of  the 
people  of  the  Jews. 

1:2  And  when  he  had  considered 
the  thing )  he  came  to  the  house  of 
Mary  the  mother  of  John,  whosa 
surname  was  Mark  ;  where  many  c 
were  gathered  together,  praying. 

c  2C11.16.9.  Ps.34.7.  Da.3.2S;6.22.  Heb.1.11.  d  P» 
33.1S,19j97.10.  2Cor.l.lO.  2Ppt.2.9.        e  ver.  5. 

liveranee,  so  as  to  be  capable  of  reflec- 
tion. He  had  been  amazed  by  the  whole 
transaction.  "He  thought  it  was  a  vision  ; 
and  in  the  suddenness  and  rapidity  with 
which  it  was  done,  he  had  no  time  for 
cool  reflection.  The  events  of  divine 
providence  often  overwhelm  and  amaze 
us ;  and  such  are  their  suddenness,  and 
rapidity,  and  unexpected  character  in 
their  development,  as  to  confound  us,  and 
prevent  calm  and  collected  reflection. 
IT  Of  a  surety.  Certainly,  surely.  He 
considered  all  the  circumstances,  he  saw 
that  he  was  actually  at  liberty,  and  that 
it  could  have  been  effected  only  by  di- 
vine interposition,  f  The  expectation  of 
the  people.  From  this  it  appears  that  the 
people  earnestly  desired  his  death;  and 
it  was  to  gratify  that  desire  that  Herod 
had  imprisoned  him. 

12.  And  when  he  had  considered,  (fee- 
Thinking  on  the  subject;  considering 
what  he  should  do  in  these  circumstances. 
IT  He  came  to  the  house  of  Mary,  &c. 
Probably  this  house  was  near  him ;  and 
he  would  naturally  seek  the  dwelling  of 
a  Christian  friend.  *S  The  mother  of 
John,  &C.  Probably  this  was  the  John 
Mark  who  wrote  the  gospel.  But.  this  is 
not  certain.  1"  Whose  surname.  Greek, 
Who  was  called  Mark.  It  docs  not  mean 
that  he  had  two  names  conferred,  as  with 
us,  both  of  which  were  used  at  the  same 
time.  But  he  was  called  by  either,  the 
Greeks  probably  using  the  name  Mark, 
and  the  Jews  the  name  John.  He  is 
frequently  mentioned  afterwards,  as  hav- 
ing been  the  attendant  of  Paul  and  Bar- 
nabas in  their  travels,  ver.  2.0 ;  xv.  3d. 
2  Tim.  iv.  11.  He  was  a  nephew  of 
Barnabas.  Col.  iv.  10.  IT  Where  many 
were  gathered  together,  praying.  This 
was  in  the  night,  and  it  shows  the  pro- 
priety of  observing  extraordinary  sea- 
sons of  prayer,  even  in  the  night.  Peter 
was  to  have  been  put  to  death  the  next 


184 


THE  AC'Ii>. 


[A.  D.  44. 


13  And  as  Peter  knocked  at  the 
door  of  the  gate,  a  damsel  came  ' 
to  hearken,  named  Rhoda. 

14  And  when  she  knew  Peter's 

i  or,  to  auk  who  ruat  then. 


day ;  and  they  assembled  to  pray  for  his 
release,  and  did  not  intermit  their  pray- 
ers. When  dangers  increase  around  us 
and  our  friends,  we  should  become  more 
fervent  in  prayer.  While  "life  remains 
we  may  pray ;  and  even  when  there  is 
no  human  hope  and  we  may  have  no 
power  to  heal  or  deliver,  stilt  God  may 
interpose,  as  he  did  here,  in  answer  to 
prayer. 

13.  At  the  door  of  the  gate.  Rather  the 
door  of  the  vestibule,  or  principal  en- 
trance into  the  house.  The"  house  was 
entered  through  such  a  porch  or  vestibule, 
and  it  was  the  door  opening  into  this 
which  is  here  intended  See  Note,  Matt. 
ix.  2.  H  A  damsel.  A  girl.  IT  Came  to 
hearken.  To  hear  who  was  there. 
1T  Named  Rhoda.  This  is  a  Greek  name 
(signifying  a  rose.  It  was  not  unusual  for 
the  Hebrews  to  give  the  names  of  flow- 
ers, &c.  to  their  daughters.  Thus  Susan- 
na, a  lily  ;  Hadessa,  a  myrtle  ;  Tamai ,  a 
palm-tree,  &c.     (Grotius.) 

14.  She  opened  not  the  gate.  At  this 
time  of  night,  and  in  these  circumstances, 
the  door  would  be  fastened.  Christians 
were  doubtless  alarmed  by  the  death  of 
James,  and  the  imprisonment  of  Peter, 
and  they  would  take  all  possible  precau- 
tions for  their  own  safety.  If  For  glad- 
ness. In  her  joy  she  hastened  to  inform 
those  who  were  assembled  of  the  safety 
of  Peter. 

15.  'IViou  art  mad.  Thou  art  insane. 
They  seemed  to  have  regarded  his  rescue 
as  so  difficult  and  so  hopeless,  that  they 
deemed  it  proof  of  derangement  that  she 
now  affirmed  it.  And  yet  this  was  the 
very  thing  for  which  they  had  been  so 
earnestly  praying.  When  it  was  now 
announced  to  them  that  the  object  of 
their  prayers  was  granted,  they  deem- 
ed the  messenger  that  announced  it 
insane.  Christians  are  often  surprised 
even  when  their  prayers  are  answered. 
They  are  overwhelmed  and  amazed  at 
the  success  of  their  own  petitions,  and 
are  slow  to  believe  that  the  very  thing 
for  which  they  have  sought  could  be 
granted.  It  shows  perhaps  with  how 
little  faith,  after  all,  they  pray  ;  and  how 
slow  they  are  to  believe  that  God  can 
hear  and  answer  prayer.  In  a  revival 
of  religion,  in  answer  to  prayer,  Chris- 
tians are  often  overwhelmed,  and  asto- 


voice,  she  opened  not  the  gate  for 
gladness,  hut  ran  in,  and  told  how 
Peter  stood  before  the  gate. 

15    And   they   said    unto    her, 


nished  when  even  their  own  petitions  are 
granted,  and  when  God  manifests  hij 
own  power  in  his  own  way  and  time 
Prayer  should  be  persevered  in,  and  we 
should  place  ourselves  in  a  waiting  pos- 
ture to  catch  the  first  indications  that 
God  has  heard  us  with  joy.  IT  But  she 
constantly  affirmed  it.  She  insisted  on  it. 
How  much  better  it  would  have  been  to 
have  hastened  at  once  to  the  gate,  than 
thus  to  have  engaged  in  a  controversy  on 
the  subject.  Peter  was  suffered  to  re- 
main knocking,  while  they  debated  the 
matter.  Christians  are  often  engaged  in 
some  unprofitable  controversy,  when 
they  should  hasten  to  catch  the  first  to- 
kens of  divine  favour,  and  open  their 
arms  to  welcome  the  proofs  that  God  has 
heard  their  prayers.  1F  Then  said  they. 
Still  resolved  not  to  be  convinced.  1T  It 
is  his  angel.  Any  way  of  accounting  for 
it  rather  than  to  admit  the  simple  fact,  or 
to  ascertain  the  simple  truth.  All  thia 
was  produced  by  the  little  hope  which 
they  had  of  his  release,  and  their  earnest 
desire  that  it  should  be  so.  It  was  just 
such  a  state  of  mind  as  is  indicated 
when  we  say  '  the  news  is  too  good  to  be 
believed.'  The  expression  it  is  his  angel 
may  mean,  that  they  supposed  the  tute- 
lary guardian,  or  angel  appointed  to  at- 
tend Peter,  had  come  to  announce  some- 
thing respecting  him,  and  that  he  had 
assumed  the  voice  and  form  of  Peter,  in 
order  to  render  them  certain  that  he 
came  from  him.  This  notion  arose  from 
the  common  belief  of  the  Jews,  that 
each  individual  had  assigned  to  him,  at 
birth,  a  celestial  spirit,  whose  office  it 
was  to  guard  and  defend  him  through 
life.  Note,  Matt,  xviii.  10.  That  the 
Jews  entertained  this  opinion  is  clear 
from  their  writings.  (See  Kmnoel.)  Light- 
foot  thinks  that  they  who  were  assem- 
bled supposed  that  this  angel  had  assumed 
the  voice  and  manner  of  Peter,  in  order 
to  intimate  to  them  that  he  was  about  to 
die,  and  to  excite  them  to  earnest  prayer 
that  he  might  die  with  constancy  and 
firmness.  Whatever  their  opinions  were, 
however,  it  proves  nothing  on  these  points. 
There  is  no  evidence  that  they  were  in- 
spired in  these  opinions,  nor  are  their 
notions  countenanced  by  the  Scriptures 
They  were  the  mere  common  traditions 
of  the  Jews,  and  prove  nothing  in  regard 


A    D.  44.J 


CHAPTER  XII. 


185 


Thou  art  mad.  But  she  constantly 
affirmed  thai  it  was  even  so.  Then 
said  they,  It  is  his  a  angel. 

16  But  Peter  continued  knock- 
ing: and  when  they  had  opened 
the  door,  and  saw  him,  they  were 
astonished. 

17  I3ut  he  beckoning- J  unto  them 
with  the  hand,  to  hold  their  peace, 
declared  '  unto  them  how  the  Lord 
had  brought  him  out  of  the  prison. 

o  Matt. 18. 10.         be.  13.16.         c  Ps.66.16 


to  the  truth  of  the  opinion  one  way  or 
the  other. 

16.  Were  astonished.  They  were  now 
convinced  that  it  was  Peter,  and  they 
were  amazed  that  he  had  been  rescued. 
As  yet  they  were  of  course  ignorant  of 
the  manner  in  which  it  was  done. 

17.  But  he  beckoiiing,  &c.  To  prevent 
the  noise,  and  tumult,  and  transport 
which  was  likely  to  be  produced.  His 
wish  was,  not  that  there  should  be  cla- 
morous joy,  but  that  they  should  listen  in 
silence  to  what  God  had  done.  It  was 
sufficient  to  awe  the  soul,  and  produce 
deep,  grateful  feeling.  A  noise  might 
evcite  the  neighbouring  Jews,  and  pro- 
duce danger.  But  religion  is  calm  and 
peaceful ;  and  its  great  scenes  and  sur- 
prising deliverances  are  rather  fitted  to 
awe  the  soul,  to  produce  calm,  sober, 
and  grateful  contemplation,  than  the 
noise  of  rejoicing,  and  the  shoutings  of 
exultation.  The  consciousness  of  the  pre- 
sence of  God,  and  of  his  mighty  power, 
does  not  produce  rapturous  disorder  and 
tumult,  but  holy,  solemn,  calm,  grateful 
emotion.  1T  Go,  shew  these  things,  &c. 
Acquaint  them  that  their  prayer  is  heard, 
and  that  they  may  rejoice  also  at  the 
mercy  of  God.  IT  Unto  James.  James  the 
son  of  Alpheus,  commonly  called  the  Less. 
Note,  ver.  2.  Acts  i.  13.  Matt  x.2.  IT  And 
to  the  brethren.  Particularly  to  the  other 
apostles.  IT  And  v:ent  into  another  place. 
Probably  a  place  of  greater  safety.  Where 
he  went  is  not  known.  The  papists  pre- 
tend that  he  went  to  Rome.  But  of  this 
there  is  no  evidence.  He  is  mentioned 
as  in  Jerusalem  again,  in  ch.  xv.  The 
meaning  is  evidently  that  he  went  into 
gome  place  of  retirement  till  the  danger 
was  passed. 

IS.  No  small  stir.  Amazement  that  lie 
had  escaped,  and  apprehension  of  the 
consequences.  The  punishment  which 
they  had  reason  to  expect,  for  having  suf- 
fered his  escape,  was  death. 
Q2 


And  he  said,  Go,  shew  these  things 
unto  James,  and  to  the  brethren. 
And  he  departed,  and  went  into  an- 
other place. 

18  Now  as  soon  as  it  was  day, 
there  was  no  small  stir  among  the 
soldiers,  what  was  become  of  Pe- 
ter. 

19  And  when  Herod  had  sought 
for  him,  and  found  him  not,  he  ex- 
amined the  keepers,  and  command  - 


19.  He  examined  the  keepers.  The  sol- 
diers who  were  intrusted  with  his  custody. 
Probably  only  those  who  had  the  special 
care  of  him  at  that  watch  of  the  night. 
The  word  examine  here  means  to  inquire 
diligently,  to  make  investigation.  He 
subjected  them  to  a  rigid  scrutiny  to  as- 
certain the  manner  of  his  escape;  for  it 
is  evident  that  Herod  did  not  mean  to 
admit  the  possibility  of  a  miraculous  in- 
terposition. IT  Should  be  put  to  death.  For 
having  failed  to  keep  Peter.  This  punish- 
ment they  had  a  right  to  expect  for  hav- 
ing suffered  his  escape.  IT  And  he  went 
down,  &c.  How  soon  after  the  escape  of 
Peter  he  went  down  to  Ca;sarea,  or  how 
long  he  abode  there,  is  not  known.  Ca> 
sarea  was  rising  into  magnificence,  and 
the  Roman  governors  made  it  often  their 
abode.  Note,  Acts  viii.  40.  Comp.  Acts 
xxv.  1.  4.  This  journey  of  Herod  is  re- 
lated by  Josephus,  Antiq.  b.  xix.  ch.  viii 
§  2.  He  says  that  it  was  after  he  had 
reigned  over  all  Judea  three  years.  IT  And 
there  abode.  That  is,  till  his  death,  which 
occurred  shortly  after.  We  do  not  learn 
that  he  made  "any  further  inquiry  after 
Peter,  or  that  he  attempted  any  further 
persecutions  of  the  Christians.  The  guard 
was  undoubtedly  put  to  death;  and  thus 
Herod  used  all  his  power  to  create  the  im- 
pression that  Peter  had  escaped  by  then 
negligence;  and  this  would  undoubtedly 
be  believed  by  the  Jews.  See  Matt.xxvih. 
15.  He  might  himself  perhaps  be  convinc- 
ed, however,  that  the  escape  was  by  mi- 
racle, and  be  afraid  to  attempt  any  further 
persecutions  ;  or  the  affairs  of  his  govern- 
ment might  have  called  off  his  attentnn 
to  other  things;  and  thus,  as  in  the  case 
of  the  "  persecution  that  arose  about  Ste- 
phen," the  political  changes  and  dangers 
might  divert  the  attention  from  putting 
Christians  to  death.  Note,  ch.  ix.  31. 
Thus  by  the  providence  °f  God  this  per- 
secution, that  had  been  commenced,  not 
by  popular  tumult,  but  by  royal  authority 


186 


THE  ACTS. 


[A.  D.  41 


od  that  they  should  be  put  to  death. 
And  he  wen:  down  from  Judea  to 
Cesarea,  and  there  abode. 

20  And  Herod  '  was  highly  dis- 
pleased with  them  of  Tyre  and  Si- 
don  :  but  they  came  with  one  ac- 
cord to  him,  and,  having  made 
Blastus  '2  the  king's  chamberlain 
their  friend,  desired  peace ;  because 

i  or,  bare  an  hostile  mind,  intending  war. 
i  That  was  over  thi  king's  bed-chamber. 

and  power,  and  that  was  aimed  at  the 
very  pillars  of  the  church,  ceased.  The 
prayers  of  the  church  prevailed ;  and  the 
monarch  was  overcome,  disappointed, 
humbled,  and  by  divine  judgment  soon 
put  to  death. 

20  And  Herod  was  highly  displeased, 
&c.  Greek,  Bare  an  hostile  mind,  intend- 
ing war.  See  the  margin.  The  Greek 
word  (?-j/*o/ux'/,&v)  does  not.  occur  else- 
where in  the  New  Testament.  It  means 
to  meditate  war;  to  purpose  war  in  the 
mind ;  or  here  probably,  to  be  enraged 
or  angry  at  them.  What  was  the  cause 
of  this  hostility  to  the  people  of  Tyre  and 
Sidon  is  not  mentioned,  and  conjecture  is 
useless.  It  is  not  at  all  inconsistent,  how- 
ever, with  the  well  known  character  of 
Herod.  It  was  probably  from  some  cause 
relating  to  commerce.  Tyre  and  Sidon 
were  under  the  Roman  power,  and  had 
some  shadow  of  liberty  {Grofius);  and  it 
is  probable  that  they  might  have  embar- 
rassed Herod  in  some  of  his  regulations 
respecting  commerce.  IF  Tyre  and  Sidon. 
Note.  Matt.  xi.  21.  They  were  north  of 
Cassarea.  IT  They  came  with  one  accord. 
Fearing  the  effects  of  his  anger,  they 
united  in  sending  an  embassage  to  him 
to  make  peace.  IF  Blastus  the.  hive's 
chamberlain.  See  Rom.  xvi.  23.  The 
word  chamberlain  denotes  an  officer  who 
is  charged  with  the  direction  and  manage- 
ment of  a  chamber,  or  chambers,  particu- 
larly a  bed-chamber.  It  denotes  here  a 
man  who  had  charge  of  the  bed-chamber 
of  Herod.  IF  Because  their  country  was 
nourished,  &c.  Was  supplied  by  the 
tprritories  of  Herod.  The  country  of 
Tyre  and  Sidon  included  a  narrow  strip 
of  land  on  the  coast  of  the  Mediterranean. 
Of  course  they  were  dependent  for  pro- 
visions, and  for  articles  of  commerce,  on 
the  interior  country ;  but  this  belonged 
to  the  kingdom  of  Herod ;  and  as  they 
were  entirely  dependent  on  his  country, 
s  he  had  power  to  dry  up  the  sources  of 
toeir  support  and  commerce,  they  were 
ne  more  urgent  to  secure  his  favour. 


their  °  country  was  nourished  by 
the  king's  country. 

21  And  upon  a  set  day,  Herod, 
arrayed  in  royal  apparel,  sat  upon 
his  throne,  and  made  an  oration  unto 
them. 

22  And  the  people  gave  a  shout, 
saying,  It  is  h  the  voice  of  a  god,  and 
not  of  a  man. 

a  Kzek.27.17.  b  Jude  16. 


21.  And  upon  a  set  day.  An  appointed, 
public  day.  This  was  the  second  day  of 
the  sports  and  games  which  Herod  cele- 
brated in  Cagsarea  in  honour  of  Claudius 
Cagsar.  Josephus  has  given  an  account 
of  this  occurrence,  which  coincides  re- 
markably with  the  narrative  here.  The 
account  is  contained  in  his  Antiquities  of 
the  Jews,  b.  xix.  ch.  viii.  §  2,  and  is  as  fol- 
lows :  "  Now  when  Agrippa  had  reigned 
three  years  over  all  Judea,  he  came  to 
the  city  Carsarea,  which  was  formerly 
called  Strato's  Tower ;  and  there  he  ex- 
hibited shows  in  honour  of  Cagsar,  upon 
his  being  informed  that  there  was  a  cer- 
tain festival  celebrated  to  make  vows  for 
his  safety.  At  which  festival  a  great 
multitude  was  gotten  together  of  the 
principal  persons,  and  such  as  were  of 
dignity  throughout  his  province.  On  the 
second  day  of  which  shows,  he  put  on  a 
garment  made  wholly  of  silver,"  &c. 
IF  Arrayed  in  royal  apparel.  In  the  appa- 
rel of  a  king.  Josephus  thus  describes 
the  dress  which  Herod  wore  on  that  oc- 
casion. "He  put  on  a  garment  made 
wholly  of  silver,  and  of  wonderful  con- 
texture, and  early  in  the  morning  came 
into  the  theatre  [place  of  the  shows  and 
games],  at  which  time  the  silver  of  his 
garment,  being  illuminated  by  the  first  re- 
flection of  the  sun's  rays  upon  it,  shone 
after  a  surprising  manner,  and  was  so  re- 
splendent as  to  spread  a  horror  over  those 
that  looked  intently  on  him."  IF  Sat  upon 
his  throne.  This  does  not  denote  a  throne 
in  the  usual  sense  of  that  word,  but  a  high 
seat  in  the  theatre,  where  he  sat,  and  from 
whence  he  could  have  a  full  view  of  the 
games  and  sports.  From  this  place  he 
made  his  speech.  IF  Made  an  oration. 
Addressed  the  people.  What  was  the 
suliject  of  this  speech  is  not  intimated  by 
Luke  or  Josephus. 

22.  And  the  people  gave  a  shout.  A  loi.d 
applause.  IF  It  is  the  voice  ofja.  god,  ivo. 
It  is  not  probable  that  the  Jews  joined  in 
this  acclamation,  but  that,  it  was  made  by 
the  idolatrous  Gentiles.     Josephus  gives 


A.  D    45.] 


CHAPTER  XII. 


187 


23  And  immediately  the  angel  of 
the  Lord  smote  him,becausehegave 
not  God  the  glory:  and  he  was  eaten 


a  similar  account  of  their  feelings  and  con- 
duct. He  say-'.  "  And  presently  his  flat- 
terers cried  out,  one  from  one  place,  and 
another  horn  another  (though  not  for  his 
good),  that  he  was  a  god ;  and  they  added, 
Be  thou  merciful  unto  us,  for  although  we 
have  hitherto  reverenced  thee  only  as  a 
king, yet  shall  we  henceforth  own  thee  as  a 
superior  to  mortal  nature.'  "  It  is  true 
that  Josephus  says  that  this  was  done 
when  they  saw  his  splendid  apparel,  and 
that  he  gives  no  account  of  his  address- 
inn  the  people;  while  Luke  describes  it 
as  the  effect  of  his  speech.  But  the  dis- 
crepancy is  of  no  consequence.  Luke  is 
as  credible  an  historian  as  Josephus ;  and 
his  account  is  more  consistent  than  that 
of  the  Jewish  historian.  It  is  far  more 
probable  that  this  applause  and  adoration 
would  be  excited  by  a  speech,  than  simply 
by  beholding  his  apparel. 

23.  And  immediately  the  angel  of  the 
fjord.  Diseases  and  death  are  in  the 
Scriptures  often  attributed  to  an  angel. 
See  2  Sam.  xxiv.  16.  1  Chron.  xxi.  12.  15. 
20.  27.  2  Chron.  xxxii.  21.  It  is  not  in- 
tended that  there  was  a  miracle  in  tins 
case,  but  it  certainly  is  intended  by  the 
sacred  writer,  that  his  death  was  a  divine 
judgment  on  him  for  his  receiving  homage 
as  a  god.  Josephus  says  of  him  that  he 
"  did  neither  rebuke  them  [the  people], 
nor  reject  their  impious  flattery.  A  severe 
pain  arose  in  his  belly,  and  began  in  a 
most  violent  manner.  And  when  he  was 
quite  worn  out  by  the  pain  in  his  belly 
for  live  days,  he  departed  this  life,  in  the 
fifty-fourth  year  of  his  age,  and  the  se- 
venth of  his  reign."  Josephus  does  not 
mention  that  it  was  done  by  an  angel, 
but  savs  that  when  he  looked  up,  he  saw 
an  owl  sitting  on  a  rope  o^ver  his  head, 
and  judging  it  to  be  an  evil  omen,  he  im- 
mediately became  melancholy,  and  was 
seized  with  the  pain.  IT  Because  he  gave 
•tot  Go  /  the  glory.  Because  he  was  will- 
ing himself  to  receive  the  worship  due 
to  God.  It  was  the  more  sinful  in  him  as 
he  was  a  Jew,  and  was  acquainted  with 
the  true  God,  and  with  the  evils  of  idola- 
try, lie  was  proud,  and  willing  to  be 
flattered,  and  even  adored.  He  had 
tougM  their  applause;  he  had  arrayed 
himself  in  this  splendid  manner  to  excite 
their  admiration;  and  when  they  carried 
it  even  so  fir  as  to  offer  divine  homage,  he 
did  not  reject   the  impious  flattery,  but 


of  worms,  and  gave  up  the  ghost. 
'21   But  the  word  of  God  grew  a 
and  multiplied. 

a  Col. 1.6. 


listened  still  to  their  praises.  Hence  he 
was  judged  ;  and  God  vindicated  his  own 
insulted  honour  by  inflicting  severe  pains 
on  him,  and  by  his  most  awful  death 
H  And  he  teas  eaten  of  worms.  The  \\<>rd 
used  here  is  not  elsewhere  found  in  the 
New  Testament.  A  similar  disease  is 
recorded  of  Antiochus  Epiphanes,  in  the 
Apocrypha.  2  Mac.  ix.  5,  "  But  the 
Lord  Almighty,  the  God  of  Israel  smote 
him  with  an  invisible  and  incurable 
plague,  for  a  pain  in  the  bowels  that  was 
remediless,  came  upon  him,  and  sore  tor- 
ments of  the  inner  parts  (ver.  9),  so  that 
worms  rose  up  out  of  the  bo»ly  of  this 
wicked  man,"  &c.  Probably  this  was 
the  disease  knovvn  as  morbus  pedicula- 
ris.  It  is  loathsome,  offensive,  and  mow! 
painful.  See  the  death  of  Antiochus 
Epiphanes,  described  in  2  Mac.  ix.  With 
this  disease  also  Herod  the  Great,  grand- 
father of  Herod  Agrippa,  died.  Josephus, 
Antiquities,  b.  xvii.  ch.  6,  §  5.  Such  a 
death,  so  painful,  sudden,  and  loathsome 
was  an  appropriate  judgment  on  the  pride 
of  Herod.  We  may  here  learn,  (].)  That 
sudden  and  violent  deaths  are  often  an 
act  of  direct,  divine  judgment  on  wicked 
men.  (2.)  That  men,  when  they  seek 
praise  and  flattery,  expose  themselves  to 
the  displeasure  of  God.  His  glory  he 
will  not  give  to  another.  (3.)  That  the 
most  proud,  and  mighty,  and  magnificent 
princes  have  no  security  of  their  lives. 
God  can  in  a  moment — even  when  they 
are  surrounded  by  their  worshippers  and 
flatterers — touch  the  seat  of  life,  and  turn 
them  to  loathsomeness  and  putrefaction. 
What  a  pitiable  being  is  a  man  of  pride 
receiving  from  his  fellow-men  that  ho- 
mage which  is  due  to  God  alone  !  See 
Isa.  xiv.  (1.)  Pride  and  vanity,  in  any  sta- 
tion of  life,  are  hateful  in  the  sight  of 
God.  Nothing  is  more  inappropriate  to 
our  situation  as  lost,  dying  sinni 
nothing  will  more  certainly  meet  the 
wrath  of  heaven.  (5.)  We  have  here  a 
strong  confirmation  of  the  truth  of  the 
sacred  narrative.  In  all  essential  parti- 
culars, Luke  coincides  in  his  account  of 
the  death  of  Herod  with  Josephus.  This 
is  one  of  the  many  circumstances  which 
go  to  show  that  the  sacred  Scriptures 
were  written  at  the  time  when  they  pro- 
fessed to  be;  and  that  they  accord  with 
the  truth.  See  Lardner's  Credibility, 
part  i.  ch.  1,  $  G. 


188 


THE  ACTS. 


[A.  D.  45 


25  And  Barnabas  and  Saul  re- 
turned from  Jerusalem  when  they 
had  fulfilled  their  i  ministry,  and 
took  with  them  John,  whose  sur- 
name w'as  Mark. 

i  or,  charge,  c.  11.29,30. 


24.  But  the  word  of  God  grew,  &c. 
Great  success  attended  it.  The  persecu- 
tions had  now  ceased  ;  and  notwithstand- 
ing all  the  attempts  whicli  had  been 
made  to  crush  it,  still  the  church  increas- 
ed and  flourished.  The  liberation  of 
Peter  and  the  death  of  Herod  would 
contribute  to  extend  it.  It  was  a  new 
evidence  of  divine  interposition  in  be- 
half oi'  the  church ;  it  would  augment 
the  zeal  of  Christians  ;  it  would  humble 
their  enemies;  and  fill  those  with  fear 
who  had  attempted  to  oppose  and  crush 
the  church  of  God. 

25.  Returned  from  Jerusalem.  They 
had  gone  to  Jerusalem  to  carry  alms,  and 
they  now  returned  to  Antioch.  eh.  xi.  30. 
T  When  then  had, fulfilled  their  ministry. 
When  they  had  accomplished  the  purpose 
for  which  they  had  been  sent  there ;  that 
is,  to  deposite  the  alms  of  the  church  at 
Antioch,  in  the  hands  of  the  elders  of 
the  churches,  ch.  xi.  30.  IT  John,  whose 
surname  was  Mark.  Note,  ver.  12. 
From  this  period  the  sacred  historian  re- 
cords chiefly  the  labours  of  Paul.  The 
labours  of  the  other  apostles  are,  after 
this,  seldom  referred  to  in  this  book  ;  and 
the  attention  is  fixed  almost  entirely  on 
the  trials  and  travels  of  the  great  apostle 
of  the  Gentiles.  His  important  labours, 
his  unwearied  efforts,  his  eminent  suc- 
cess, rind  the  fact  that.  Luke  was  his  com- 

fianion,  may  be  the  reasons  why  his  la- 
wn rs  are  made  so  prominent  in  the 
history.  Through  the  previous  chapters 
we  have  seen  the  church  rise  from  small 
beginnings,  until  it  was  even  now  spread- 
ing into  surrounding  regions.  We  have 
seen  it  survive  two  persecutions,  com- 
menced and  conducted  with  all  the  power 
and  malice  of  Jewish  rulers.  We  have 
seen  the  most  zealous  of  the  persecutors 
converted  to  the  faith  which  he  once  de- 
stroyed ;  and  the  royal  persecutor  put  to 
death  by  the  divine  judgment.  And  we 
nave  thus  seen  that  God  wis  the  protector 
of  the  church  ;  that  no  weapon  formed 
against  it  could  prosper  ;  and  that,  accord- 
ing to  the  promise  of  the  Redeemer,  the 
gates  of  hell  could  not  prevail  against  it 
In  that  God  and  Saviour,  who  tlun  de- 
fended the  church,  we  may  still  confide, 
and  may  be  assured  that  He  who  was 


CHAPTER  XIII. 


IVTOW  there  were  in  the  church 
-^  that  was  at  Antioch,  certain 
prophets  and  teachers  ;  as  Barna- 
bas, and  Simeon  that  was   called 


then  its  friend  has  it  still  "  engraved  on 
the  palms  of  his  hands,"  and  intends  that 
it  shall  extend  until  it  fills  the  earth  with 
light  and  salvation. 

CHAPTER  XIII. 
1.  The  church  that  was  at  Antioch. 
Note,  ch.  xi.  20.  IT  Certain  prophets. 
Note,  ch.  xi.  27.  IF  And  teachers.  Teach- 
ers are  several  times  mentioned  in  the 
New  Testament  as  an  order  of  minis- 
ters, 1  Cor.  xii.  28,  29.  Eph.  iv.  11.  2 
Pet.  ii.  1.  Their  precise  rank  and  duty 
are  not  known.  It  is  probable  that  those 
here  mentioned  as  prophets  were  the 
same  persons  as  the  teachers.  They 
might  discharge  both  offices,  predict- 
ing future  events,  and  instructing  the 
people.  IF  As  Barnahas.  Barnabas  was  a 
preacher  (ch.  iv.  35,  36  ;  ix.  27 ;  xi.  22.  26) ; 
and  it  is  not  improbable  that  the  names 
"  prophets  and  teachers"  here  simply  de- 
signate the  preachers  of  the  gospel. 
IT  Simeon  that  icas  called  Niger.  Niger 
is  a  Latin  name  meaning  black.  Why 
the  name  was  given  is  not  known.  No- 
thing more  is  known  of  him  than  is  here 
mentioned.  IT  Lucius  of  Cyrene.  Cy- 
rene  was  in  Africa.  Note,  Matt,  xxvii. 
32.  He  is  afterwards  mentioned  as  with 
the  apostle  Paul  when  he  wrote  the  epis- 
tle to  the  Romans.  Rom.  xvi.  21.  IT  And 
Mavaen.  He  is  not  elsewhere  mentioned 
in  the  New  Testament.  1  Which  had 
been  brought  up  with  Herod  the  tetrarch. 
Herod  Antipas,  not  Herod  Agrippa.  He- 
rod was  tetrarch  of  Galilee.  Luke  iii.  1. 
The  word  here  translated  "which  had 
been  brought  up,"  <r;jv-rt-&c;;,  denotes  one 
who  is  educated  or  nourished  at  the 
same  time  with  another.  It  is  not  else- 
where used  in  the  New  Testament.  He 
might  have  been  connected  with  the 
royal  family,  and  being  nearly  of  the 
same  age,  was  educated  by  the  father  of 
Herod  Antipas  with  him.  He  was  there- 
fore a  man  of  rank  and  education,  and 
his  conversion  shows  that  the  gospel  was 
not  confined  entirely  in  its  influence  to 
the  poor.  IF  And  Saul.  Saul  was  an  apos- 
tle ;  and  yet  he  is  here  mentioned  among 
the  "prophets  and  teachers."  Showing 
that  these  words  denote  ministers  of  the 
gospel  in  general,  without  reference  to 
any  particular  order  or  rank. 


A.  D.  45.] 


CHAPTER  XIII. 


IS!) 


Niger,  and  Lucius  of  Cyrene,  and 
Mauaen.  '  which  had  been  brought 
up  with  Herod  the  tetrarch,  and 
Saul. 

2    As    they   ministered    to   the 
Lord,  and  fasted,  the  Holy  Ghost 

i  or,  Hcrod'i  fester- Lrotlier. 


2.  As  lltry  ministered  to  the  Lord.  It  is 
probable  that  this  took  place  on  some  day 
set  apart  for  lasting  and  prayer.  The 
expression  "  ministered  to  the  Lord,"  de- 
notes as  they  were  engaged  in  prayer  to 
the  Lord,  or  as  they  were  engaged  in  di- 
vine service.  The  Syriac  thus  renders 
the  passage.  11  The  Holy  Ghost  said. 
Evidently  by  direct  revelation.  IT  Separate 
me-  Set  apart  to  me,  or  for  my  service.  It 
does  not  mean  to  ordain,  but  simply  to  de- 
signate, or  appoint  to  this  specific  work. 
1  Fur  the  work  whereanto  I  have  called 
them.  Not  the  apostolic  office,  for  Saul 
was  called  to  that  by  the  express  revela- 
tion of  Jesus  Christ  "(Gal.  i.  12),  and  Bar- 
nabas was  not  an  apostle.  The  "  work" 
to  which  they  were  now  set  apart  was 
that  of  preaching  the  gospel  in  the  re- 
gions round  about  Antioch.  It  was  not 
any  permanent  office  in  the  church,  but 
was  a  temporary  designation  to  a  ?nis- 
sionary  enterprise  in  extending  the  gospel 
especially  through  Asia  Minor  and  the 
adjacent  regions.  Accordingly,  when,  in 
the  fulfilment  of  this  appointment,  they 
had  travelled  through  Seleucia,  Cyprus, 
Paphos,  Pamphylia,  Pkidia,  &c.  they  re- 
turned to  Antioch,  having  fulfilled  the 
work  to  which  they  were  separated. 
See  Acts  xiv.  26, 27.  IT  Whereunto  I  have 
caHed  (hem.  This  proves  that  they  re- 
ceived their  commission  to  this  work  di- 
rectly from  God  the  Holy  Spirit.  It  is 
possible  that  Paul  and  Barnabas  had 
been  influenced  by  the  Spirit  to  engage 
in  this  work,  but  they  were  to  be  sent 
forth  by  the  concurrence  and  designation 
of  the  church. 

3.  And  when  they  had  fasted.  They 
were  fasting  when  they  were  command- 
ed to  set  them  apart.  Yet  this  probably 
refers  to  an  appointed  day  of  prayer,  with 
reference  to  this  very  purpose.  The  first 
formal  mission  to  the  Gentiles  was  an 
important  event  in  the  church  ;  and  they 
engaged  in  this  appointment  with  deep 
solemnity,  and  with  humbling  themselves 
before  God.  IT  And  prayed.  This  en- 
terprise was  a  new  one.  The  gospel 
had  been  preached  to  the  Jews,  to  Cor- 
nelius, and  to  the  Gentiles  at  Antioch. 
But  there  had  been  no  solemn,  and  pub- 


said,  Separate  a  me  Barnabas  and 
Saul  for  the  work  b  whereunto  I 
have  called  them. 

3  And  when  they  had  fasted  and 
prayed,  and  laid  their  hands  on 
them,  they  sent  them  away. 

a  Gal. 1.15.        6  lTim.2.7. 


He,  and  concerted  plan  of  sending  it  to 
the  Gentiles,  or  of  appointing  a  mission 
to  the  heathen.  It  was  a  new  event,  and 
was  full  of  danger  and  hardships.  The 
primitive  church  felt  the  need  of  divine 
direction  and  aid  in  the  great  work. 
Two  missionaries  were  to  be  sent  forth 
among  strangers,  to  be  exposed  to  perils 
by  sea  and  land ;  and  the  commence- 
ment of  the  enterprise  demanded  prayer. 
The  church  humbled  itself,  and  this  pri- 
mitive missionary  society  sought,  as  all 
others  should  do,  the  divine  blessing,  to 
attend  the  labours  of  those  employed  in 
this  work.  The  result  showed  that  the 
•prayer  was  heard.  IT  And  laid  their 
hands  on  them.  That  is,  those  who  are 
mentioned  in  ver.  1.  This  was  not  to 
set  them  apart  to  the  apostolic  office. 
Saul  was  chosen  by  Christ  himself,  and 
there  is  no  evidence  that  any  of  the  apos- 
tles were  ordained  by  the  imposition  of 
hands.  Note,  Acts  i.  26.  Matt.  x.  1—5. 
Luke  vi.  12 — 16.  And  Barnabas  was 
not  an  apostle  in  the  original  and  pecu- 
liar sense  of  the  word.  Nor  is  it  meant 
that  this  was  an  ordination  to  the  minis- 
try, to  the  office  of  preaching  the  gospel. 
For  both  had  been  engaged  in  this  before. 
Saul  received  his  commission  directly 
from  the  Saviour,  and  began  at  once  to 
preach.  Acts  ix.  20.  Gal.  i.  1 1—17.  Bar- 
nabas had  preached  at  Antioch,  and  was 
evidently  recognised  as  a  preacher  by 
the  apostles.  Acts  ix.  27 ;  xi.  22,  23.  It 
follows,  therefore,  that  this  was  not  an 
ordination  in  the  doctrinal  sense  of  this 
terra,  either  Episcopal,  or  Presbyterian, 
but  was  a  designation  to  a  particu- 
lar work — a  work  of  vast  importance; 
strictly  a  missionary  appointment  by  the 
church,  under  the  authority  of  the  Holy 
Ghost.  The  act  of  laying  hands  on  any 
person  was  practised,  not  only  in  ordina- 
tion, but  in  conferring  a  favour  ;  and  in 
setting  apart  for  any  purpose.  See  Lev 
m.  2.  8. 13  ;  iv.  4.  29 ;  xvi.  21.  Num.  viii. 
12.  Mark  v  23;  xvi.  18.  Matt  xxi.46.  It 
means  in  this  case  that  thev  appointed 
them  to  a  particular  field  of  labour,  and 
by  laying  hands  on  them  they  implored 
the  "blessing  of  God  to  attend  them. 
IT  They  sent  them  away.    The  church  by 


100 


THE  ACTS. 


[A.  D.  45. 


•1  So  tney,  being  sent  forth  by 
the  Holy  Ghost,  departed  unto  Se- 
leucia  ;  and  from  thence  they  sailed 
to  Cyprus, 

5  And  when  they  were  at  Sala- 
mis,  they  preached  the  word  of  God 
in  the  synagogues  of  the  Jews :  and 
tney  had  also  John  to  their  minister. 

6  And    when    they    had    gone 

its  teachers  sent  them  forth  under 
the  direction  of  the  Holy  Ghost.  All 
missionaries  are  thus  sent  hy  the  church  ; 
and  the  church  should  not  forget  its 
ambassadors  in  their  great  and  perilous 
work. 

4.  Being  sent  forth  by  the  Holy  Ghost. 
Having  been  called  to  this  work  by  the 
Holy  Spirit,  and  being  under  his  direc- 
tion. IF  Departed  unto  Seleucia.  This  city 
was  situated  at  the  mouth  of  the  river 
Orontes,  where  it  falls  into  the  Mediter- 
ranean. Antioch  was  also  built  on  this 
river,  some  distance  from  its  mouth. 
H  They  sailed  to  Cyprus.  An  island  in 
the  Mediterranean,  not  far  from  Seleucia. 
Note,  ch.  iv.  3G. 

5.  And  when  they  were  at  Salamis.  This 
was  the  principal  city  and  seaport  of  Cy- 
prus. It  was  situated  on  the  southeast 
part  of  the  island,  and  was  afterwards 
called  Constantia.  IT  In  the  synagogues 
of  the  Jews.  Jews  were  living  in  all  the 
countries  adjacent  to  Judea ;  and  in  those 
countries  they  had  synagogues.  The  apos- 
tles uniformly  preached  first,  to  them. 
II  And  they  had  also  John  to  their  minister. 
John  Mark.  ch.  xii.  12.  He  was  their  at- 
tendant; he  was  with  them  as  a  compa- 
nion, yet  not  pretending  to  be  equal  to 
them  in  office.  They  had  been  specifically 
designated  to  this  work.  He  was  with 
them  as  their  friend  and  travelling  com- 
panion ;  perhaps  also  employed  in  making 
the  needful  arrangements  for  their  com- 
fort, and  for  the  supply  of  their  wants  in 
their  travels. 

6.  And  when  they  had  gone  through  the 
isle.  The  length  of  the  island,  according 
to  Strabo,  was  one  thousand  and  four  hun- 
dred stadia,  or  nearly  one  hundred  and 
seventy  miles.  IT  Unto  Paphos.  Paphos 
was  a  city  at  the  western  extremity  of  the 
island.  It  was  the  residence  of  the  pro- 
consul, and  was  distinguished  for  a  splen- 
did temple  erected  to  Venus,  who  was 
worshipped  throughout  the  island.  Cy- 
prus was  fabled  to  be  the  place  of  the 
birth  of  this  goddess.  It  had,  besides  Pa- 
phos and  Salamis,  several  towns  of  note — 
L'itium,  the  birth-place  of  Zeno ;  Amathus, 


through  the  isle  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false 
prophet,  a  Jew,  whose  name  was 
Bar-jesus : 

7  Which  was  with  the  deputy 
of  the  country,  Scrgius  Paulus,  a 
prudent  man  ;  who  called  for  Bar- 
nabas and  Saul,  and  desired  to  hear 
the  word  of  God. 


sacred  to  Venus,  &c.  Its  present  capital 
is  Nicosia.  Whether  Paul  preached  at 
any  of  these  places  is  not  recorded.  The 
island  is  supposed  formerly  to  have  had  a 
million  of  inhabitants.  T  A  certain  sor- 
cerer. Greek,  Magus,  or  magician.  See 
Note,  ch.  viii.  9.  If  A  false  prophet.  Pre- 
tending to  be  endowed  with  the  gift  of 
prophecy ;  or  a  man,  probably,  who  pre- 
tended to  be  inspired.  IT  Bar-jesus.  The 
word  Bar  is  Syriac,  and  means  son.  Je- 
sus, or  Joshua,  was  not  an  uncommon 
name  among  the  Jews.  The  name  was 
given  from  his  father — son  of  Jesus,  or 
Joshua  ;  as  Bar-jonas,  son  of  Jonas. 

7.  Which  was  with  the  deputy.  Or  with 
the  proconsul.  Cyprus  was  at  this  time 
subject  to  the  Roman  empire,  and  was 
governed  by  a  proconsul  appointed  by  the 
emperor.  The  provinces  subject  to  Rome 
were  governed  by  persons  who  held  their 
office  originally  from  the  consul,  or  chief 
magistrate  of  the  Roman  republic.  Men 
of  the  rank  of  senators  were  usually  ap- 
pointed to  these  offices.  See  on  this  sub- 
ject Lard  ner's  Credibility,  parti,  ch.  i.§  11, 
where  he  has  fully  vindicated  the  accu- 
racy of  the  appellation  which  is  here  given 
to  Sergius  by  Luke.  H  Sergius  Paulus, 
a  prudent  man.  The  word  here  rendered 
prudent  means  intelligent,  wise,  learned. 
It  also  may  have  the  sense  of  candid,  and 
may  have  been  given  to  this  man  because 
he  was  of  large  and  liberal  views,  of  a 
philosophic  and  inquiring  turn  of  mind, 
and  was  willing  to  obtain  knowledge  from 
any  source.  Hence  he  had  entertained 
the  Jews;  and  hence  he  was  willing  also 
to  listen  to  Barnabas  and  Saul.  It  is  not 
often  that  men  in  office,  and  men  of  rank, 
are  thus  willing  to  listen  to  the  instruc- 
tions of  the  professed  ministers  of  God. 
IT  Who  called  for  Barnabas  and  Said.  It 
is  probable  that  they  had  preached  in 
Paphos,  and  Sergius  was  desirous  him- 
self of  hearing  the  import  of  their  new 
doctrine.  If  And  desired  to  hear,  &c. 
There  is  no  evidence  that  he  then  wished 
to  listen  to  this  as  divine  truth,  or  that  he 
was  anxious  about  his  own  salvation,  but 
rather  as  a  speculative  inquiry.    It  was  a 


A.  D.  45  ] 


CHAPTER  Xlll. 


1DJ 


8  But  Elymaa  the  sorcerer  (for 
so  is  his  name  by  interpretation) 
a  withstood  them,  seeking  to  turn 
away  the  deputy  from  the  faith. 

9  Then  Saul  (who  also  is  called 

a  2Tim.3.8. 

professed  characteristic  of  many  ancient 
philosophers  to  be  willing  to  receive  in- 
struction from  any  quarter.  Comp.  Acts 
xvii  19,  20. 

8.  But  Elymas  the  sorcerer,  for  so  is  his 
name  by  interpretation.  Elymas  the  ma- 
gician. Elymas  is  the  interpretation,  not 
of  the  name  Bar-jesus,  but  of  the  word 
rendered  the  sorcerer.  It  is  an  Arabic 
word,  and  means  the  same  as  Magus.  It 
seems  that  he  was  better  known  by  this 
foreign  name  than  by  his  own.  IT  With- 
stood them.  Resisted  them.  He  was  sen- 
sible that  if  the  influence  of  Saul  and 
Barnabas  should  be  extended  over  the 
proconsul,  that  he  would  be  seen  to  be  an 
impostor,  and  his  power  be  at  an  end.  His 
interest,  therefore,  led  him  to  oppose  the 
gospel.  His  own  popularity  was  at  stake ; 
and  being  governed*  by  this,  he  opposed 
the  gospel  of  God.  The  love  of  popularity 
and  power,  the  desire  of  retaining  some 
political  influence,  is  often  a  strong  rea- 
spn  why  men  oppose  the  gospel.  IT  To 
turn  away  the  deputy  from  th°  faith.  To 
prevent  the  influence  of  the  truth  on  his 
mind ;  or  to  prevent  his  becoming  the 
friend  and  patron  of  the  Christians. 

9.  Then  Saul  (who  is  also  called  Paul). 
This  is  the  last  time  that  this  apostle  is 
called  Saul.  Henceforward  he  is  desig- 
nated by  the  title  by  which  he  is  usually 
Known,"  as  Paul.  When,  or  why,  this 
change  occurred  in  the  name,  has  been  a 
subject  on  which  commentators  are  not 
agreed.  From  the  fact  that  the  change 
in  the  name  is  here  first  intimated,  it 
would  seem  probable  that  it  was  first  used 
in  relation  to  him  at  this  time.  By  whom 
the  name  was  given  him — whether  he 
assumed  it  himself,  or  whether  it  was  first 
given  him  by  Christians  or  by  Romans — is 
not  intimated.  The  name  is  of  Roman 
origin.  In  the  Latin  language  the  name 
Paulus  signifies  I  idle,  dwarfish;  and  some 
have  conjectured  that  it  was  given  by  his 
parents  to  denote  that  he  was  small  when 
born ;  others,  that  it  was  assumed  or  con- 
ferred in  subsequent  years  because  he 
was  little  in  stature.  The  name  is  not  of 
the  same  signification  as  the  name  Saul. 
This  signifies  one  that  is  asked,  or  desired. 
After  all  the  conjectures  on  iliis  subject, 
it  is  probable,  (1.)  That  this  name  was 
first  used  here  ;  for  before  this,  even  after 


Paul),  filled  with  the  Holy  Ghost 
set  his  eyes  on  him, 

10  And  said,  O  full  of  all  subtilty 
and  all  mischief,  thou  child  of  the 
devil,  thou  enemy  of  all  righteous- 


his  conversion,  he  is  uniformly  called 
Saul.  (2.)  That  it  was  given  by  the  Ro- 
mans, as  being  a  name  with  which  they 
were  more  familiar,  and  one  that  was 
more  consonant  with  their  language  and 
pronunciation.  It  was  made  by  the  change 
of  a  single  letter;  and  probably  because  tho 
name  Paul  was  common  among  them,  and 
pronounced  perhaps  with  greater  facility. 
(3.)  Paul  suffered  himself  to  be  called  by 
this  name,  as  he  was  employed  chiefly 
among  the  Gentiles.  It  was  common  for 
names  to  undergo  changes  quite  as  great 
as  this,  without  our  being  able  to  specify 
any  particular  cause,  in  passing  from  one 
language  to  another.  Thus  the  Hebrew 
name  Jochanan  among  the  Greeks  and 
Latins  was  Johannes,  with  the  French  it 
is  Jean,  with  the  Dutch  Hans,  and  with 
us  John.  {Diddndgc.)  Thus  Onias  be- 
comes Menelaus;  Hillel,  Pollio;  Jakim. 
Alcimus;  Silas,  Silvan  us,  &c.  (Grotius.) 
IT  Filled  with  the  Holy  Ghost.  Inspired  to 
detect  his  sin;  to  denounce  divine  judg- 
ment; and  to  inflict  punishment  on  him. 
Note,  ch.  ii.  4.  1F  Set  his  eyes  on  him. 
Looked  at  him  intently. 

10.  O  full  of  all  subtilty  and  mischief. 
The  word  subtilty  denotes  deceit  and 
fraud;  and  implies  that  he  was  practising 
an  imposition,  and  that  he  knew  it.  The 
word  rendered  mischief  ('exS*™?}  >■■'.$)  de- 
notes properly  facility  of  acting,  and  then 
slight  of  hand;  sly,  cunning  arts,  by  which 
one  imposes  on  another,  and  deceives  him 
with  a  fraudulent  intention.  It  is  not 
elsewhere  used  in  the  New  Testament. 
The  art  of  Elymas  consisted  probably  in 
slight  of  hand,  legerdemain,  or  trick,  aid- 
ed by  skill  in  the  abstruse  sciences,  by 
which  the  ignorant  might  be  easily  im- 
posed on.  See  Note,  ch.  viii.  9.  1T  Child 
of  the  devil  Being  under  his  influence; 
practising  his  arts ;  promoting  his  designs 
by  deceit  and  imposture,  so  that  he  may 
be  called  your  father.  Note,  John  viii.  4  L 
Satan  is  here  represented  as  the  author 
of  deceit,  and  the  father  of  lies.  V  Eru>- 
jny  of  all  righteousness.  Practising  deceit 
and  iniquity,  and  thus  opposed  to  right- 
eousness and  honesty.  A  man  who  live* 
by  wickedness  will,  of  course,  be  the  foe 
of  every  form  of  integrity.  A  man  who 
lives  by  fraud  wdl  be  opposed  to  the 
truth  ;  a  pander  to  the  vices  of  men  will 


192 


THE  ACTS. 


|_A.L>.  it 


uess,  Avilt  thou  not  cease  to  pervert 
the  right  ways  of  the  Lord  1 

]  1  And  now,  behold,  the  hand  of 
the  Lord  is  upon  thee,  and  thou 
slialt  be  blind,  not  seeing  the  sun 

hate  the  rules  of  chastity  and  purity;  a 
manufacturer  or  vender  of  ardent  spirits 
will  be  the  enemy  of  temperance  socie- 
ties. IT  ]Vilt  thou  not  cease  to  pervert.  In 
what  way  he  had  opposed  Paid  and  Bar- 
nabas is  not  known.  Probably  it  might 
be  by  misrepresenting  their  doctrines  ;  by 
representing  them  as  apostate  Jews  ;  and 
thus  by  retarding  or  hindering  the  pro- 
gress of  the  gospel.  The  expression  "  wilt 
thou  not  cease"  implies  that  he  had  been 
engaged  sedulously  in  doing  this,  proba- 
bly from  the  commencement  of  their 
work  in  the  city.  1T  The  right  ways  of 
the  Lord.  The  straight  paths,  or  doctrines 
of  the  Christian  religion,  in  opposition  to 
the  crooked  and  perverse  arts  of  deceivers 
and  impostors.  Straight  paths  denote  in- 
tegrity, sincerity,  truth.  Jer.  xxxi.  9.  Heb. 
xii.  13.  Comp.  Isa.  xl.  3,  4  ;  xlii.  16. 
Luke  iii.  5.  Crooked  ways  denote  the 
ways  of  the  sinner,  the  deceiver,  the  im- 
postor. Deut.  xxxii.  5.  Fs.  exxv.  5.  Prov. 
li.  15.  Isa.  lix.8.  Phil.  ii.  15. 

11.  The  hand  of  the  Lord  is  upon  thee. 
God  shall  punish  thee.  By  this  sudden 
and  miraculous  punishment,  he  would  be 
awed  and  humbled ;  and  the  proconsul 
and  others  would  be  convinced  that  he 
was  an  impostor,  and  that  the  gospel  was 
true.  His  wickedness  deserved  such  a 
punishment ;  and  at  the  same  time  that 
due  punishment  was  inflicted,  it  was  de- 
signed that  the  gospel  should  be  extended 
by  this  means.  In  all  this  there  was  the 
highest  evidence  that  Paul  was  under  the 
inspiration  of  God.  He  was  full  of  the 
Holy  Ghost ;  he  detected  the  secret  feel- 
ings and  desires  of  die  heart  of  Elymas: 
and  he  inflicted  on  him  a  punishment  that 
could  have  proceeded  from  none  but  God. 
That  the  apostles  had  the  power  of  in- 
flicting punishment  in  many  cases,  is  ap- 
parent from  various  places  in  the  New 
Testament.  1  Cor.  v.  5.  1  Tim.  i.  20.  The 
punishment  inflicted  on  Elymas,  also, 
would  be  highly  emblematic  of  the  dark- 
ness and  perverseness  of  his  conduct. 
H  1 7ot  seeing  the  sun  for  a  season.  For 
how  long  a  time  this  blindness  was  to 
continue,  is  nowhere  specified.  It  was 
however  in  mercy  ordained  that  the 
blindness  should  not  be  permanent  and 
final.  Nothing  would  be  more  likely  to 
lead  him  to  reflection  and  repentance 
than  such  a  state  of  blindness.    It  was 


for  a  season.  And  immediately 
there  fell  on  him  a  mist  and  a 
darkness  ;  and  he  went  about,  seek- 
ing- some  to  lead  him  by  the  hand. 
12  Then  the  deputy,  when  he 


such  a  manifest"  proof  that  God  was  op- 
posed to  him;  it  was  such  a  sudden  di- 
vine judgment;  and  it  so  completely  cut 
him  off  from  all  possibility  of  practising 
his  arts  of  deception,  that  it  was  adapted 
to  bring  him  to  repentance.  Accordingly 
there  is  a  tradition  in  the  early  church 
that  he  became  a  Christian.  Origen  says, 
that  "  Paul,  by  a  word  striking  him  blind. 
by  anguish  converted  him  to  godliness." 
(Clark.)  If  A  mist.  The  word  here  used 
properly  denotes  a  darkness  or  obscurity 
of  the  air;  a  cloud,  &c.  But  it  also  de- 
notes an  extinction  of  sight  by  the  drying 
up  or  disturbance  of  the  humours  of  the 
eye.  (Hippocrates,  as  quoted  by  Schleus- 
ner.)  IT  And  darkness.  Blindness;  night 
What  was  the  precise  cause  or  character 
of  this  miracle  is  not  specified.  IT  And  he 
went  about,  &c.  This  is  a  striking  account 
of  the  effect  of  the  miracle.  The  change 
was  so  sudden  that  he  knew  not  where 
to  go.  He  sought  some  one  to  guide  him 
in  the  ways  in  which  he  had  before  been 
familiar. — How  soon  can  God  bringdown 
the  pride  of  man,  and  make  him  helpless 
as  an  infant!  How  easily  can  he  touch 
our  senses,  the  organs  of  our  most  exqui- 
site pleasures,  and  wither  all  our  enjoy- 
ments! How  dependent  are  we  on  him 
for  the  inestimable  blessings  of  vision  • 
And  how  easily  can  he  annihilate  all  the 
sinner's  pleasures,  break  up  all  his  plans, 
and  humble  him  in  the  dust !  Sight  is 
his  gift ;  and  it  is  a  mercy  unspeakably 
great  that  he  does  not  whelm  us  in  thick 
darkness,  and  destroy  for  ever  all  the 
pleasure  that  through  this  organ  is  con 
veyed  to  the  soul. 

12.  rThen  the  deputy ....  believed.  Was 
convinced  that  Elymas  was  an  impostor, 
and  that  the  doctrine  of  Paul  was  true. 
There  seems  no  reason  to  doubt  that  his 
faith  was  that  which  is  connected  with 
eternal  life;  and  if  so,  it  is  an  evidence 
that  the  gospel  was  not  always  confined 
to  the  poor,  and  to  the  obscure  ranks  of 
life.  1  At  the  doctrine  of  the  Lord  The 
word  doctr  me  here  seems  to  denote,  not 
the  leaching  or  instruction,  but  the  won- 
derful effects  which  were  connected  with 
the  doctrine.  It  was  particularly  the  mi. 
racle  with  which  he  Avas  astonished  ;  but 
he  might  have  been  also  deeply  impressed 
and  amazed  at  the  purity  and  sublimity 
of  the  truths  which  were  now  expanded 


A..  1).  45.] 

saw  what  was  done,  believed,  being; 
astonished  at  the  doctrine  of  the  Lord. 
13  Now  when  Paul  and  his 
company  loosed  from  Paphos,  they 
came  to  Perg;a  in  Pamphylia;  and 
John  departing- a  from  them,  return- 
ed to  Jerusalem. 

14  But  when  they  departed  from 
Perga,  they  came  to  Antioch  in  Pi- 
sidia,  and  went  into  the  synagogue  b 
on  the  Sabbath-day,  and  sat  down. 

a  c. 15. 38.        ic.18.4. 


CHAPTER  XI 11. 


vn 


to  His  view.     We  learn  nothing  farther 
respecting  him  in  the  New  Testament. 

13.  Paul  and  his  company.  Those  with 
him — Barnabas  and  John — and  perhaps 
others  who  had  been  converted  at  Paphos; 
for  it  was  common  for  many  of  the  con- 
verts to  Christianity  to  attend  on  the  apos- 
tles in  their  travels.  See,  ch.  ix.  30. 
IT  Loused  from  Paphos.  Departed  from 
JPaphos.  ^  They  came  to  Perga  and  Pam- 
phylia. Pamphylia  was  a  "province  of 
Asia  Minor,  lying  over-against  Cvprus, 
having  Cilicia  east,  Lycia  west,  Pisidia 
north,  and  the  Mediterranean  south. 
Ferga  was  the  metropolis  of  Pamphylia, 
and  was  situated,  not  on  the  seacoast,  but 
on  the  river  Cestus,  at  some  distance  from 
its  mouth.  There  was  on  a  mountain 
near  it  a  celebrated  temple  of  Diana. 
IT  And  John  departing  from  them,  &c. 
Why  he  departed  from  them  is  unknown. 
It  might  have  been  from  fear  of  danger  ; 
or  from  alarm  in  travelling  so  far  into 
unknown  regions.  But  it  is  plain  from 
ch.  xv.  38,  that  it  was  from  some  cause 
which  was  deemed  blameworthy,  and 
that  his  conduct  now  was  such  as  to 
make  Paul  unwilling  again  to  have  him 
as  a  companion. 

It.  They  came  to  Antioch  in  Pisidia. 
Pisidia  was  a  province  of  Asia  Minor, 
and  was  situated  north  of  Pamphylia. 
Antioch  was  not  in  Pisidia,  but  within 
the  limits  of  Phrygia  ;  but  it  belonged  to 
Pisidia,  and  was  called  Antioch  of  Pisi- 
dia to  distinguish  it  from  Antioch  in  Sy- 
ria. Pliny,  Nat.  Hist.  5.  27.  Straho,  12. 
p.  .">77.  (Kuinoel.  Robijison's  CalmeL) 
IT  Went  into  the  synagogue.  Though  Paid 
and  Barnabas  were  on  a  special  mission 
to  the  Gentiles,  yet  they  availed  them- 
selves of  every  opportunity  to  offcr  the 
g^pel  to  the  Jews  first. 

15.  And  after  the  rending  of  the  law 
and  the  prophets.  See  Note,  Luke  iv.  IG. 
5  The  rulers  of  the  synagogue.  These 
were  persons  who  had  the  general  charge 
cl  the  synagogue  and  its  service, 
R 


15  And   after   the   reading  c  of 

the  law  and  the  prophets,  the  ru- 
lers of  the  synagogue  sent  unto 
them,  saying,  Ye  men  and  brethren, 
if  ye  have  any  wTord  d  of  exhorta- 
tion for  the  people,  say  on. 

16  Then  Paul  stood  up,  and 
beckoning  with  his  hand,  said,  Men 
of  Israel,  and  ye  that  fear  God, 
give  audience. 

17  The    God  of  this  people  of 

c  ver.27.        d  Heb.  13.22. 


every  thing  in  order,  and  to  direct  the  af- 
fairs of  public  worship.  They  designat- 
ed the  individuals  who  were  to  read  the 
law ;  and  called  on  those  whom  they 
pleased  to  address  the  people,  and  had 
the  power  also  of  inflicting  punishment, 
and  of  excommunicating,  &e.  (Schleusner.) 
Mark  v.  22.  35,  36.  38.  Luke  viii.  49  ; 
xiii.  14.  Acts  xviii.  8.  17.  Seeing  that 
Paul  and  Barnabas  were  Jews,  though 
strangers,  they  sent  to  them,  supposing  it 
probable  that  they  would  wish  to  address 
their  brethren.  H  Men  and  brethren.  An 
affectionate  manner  of  commencing  a 
discourse,  recognising  them  as  their  own 
countrymen,  and  as  originally  of  the 
same  religion.     IF  Say  en.  Greek,  Speak. 

16.  Men  of  Israel  Jews.  The  design  of 
this  discourse  of  Paul  was  to  introduce  to 
them  the  doctrine  that  Jesus  was  the  Mes- 
siah. To  do  this,  he  evinced  his  usual 
wisdom  and  address.  To  have  com- 
menced at  once  on  this  would  have  pro- 
bably excited  their  prejudice  and  rage. 
He,  therefore,  pursued  a  train  ol 
ment  which  showed  that  he  was  a  firm 
believer  in  the  Scriptures ;  that  he  was 
acquainted  with  the  history  and  promises 
of  the  Old  Testament ;  and  that  he  was 
not  disposed  to  call  in  question  the  doc- 
trines of  their  fathers.  The  passage 
which  had  been  read,  perhaps  Deut.  '.. 
had  probably  given  occasion  for  him  to 
pursue  this  train  of  thought.  By  Lr< ring 
over,  in  a  summary  way,  their  history, 
and   recounting  the   former  deali 

(io<t  with  them,  he  showed  them  that  he 
believed  the  Scriptures;  that  a  promise 
had  been  given  of  a  Messiah  ;  and  that 
he  had  actually  come  according  to  die 
promise.  T  Ye  that fear  God.  Pr 
proselufes  of  the  gate,  who  had  not  yet 
been  circumcised,  but  who  had  re- 
nounced idolatry,  and  were  accustomed 
to  worship  with  them  in  their  synagogues. 
1T  Give  audience.     Hear. 

17.  77  •'-•.    Who  had 
manifested  himself  as  the  peculiar  friend 


194 


THE  ACTS. 


A.  D.  45. 


Israel  chose  our  fathers,  a  and  ex- 
alted the  people  when  they  dwelt5 
as  strangers  in  the  land  of  Egypt, 
and  with  an  high  c  arm  brought  he 
them  out  of  it. 

18  And  about  the  time  of  forty 

nDe.7.6,7.         fcPs.105.23.         c  Ex.13.14,16. 

rfEx.16.35.     l  £Tforroi-Of>j(r£v',  perhaps  for  £Tgo- 
$o$0£ >j3-£Vj  bor^,  or,  fed  them,  at  a  nurse  beartth,  or 


and  protector  of  this  nation.  This  im- 
plied a  belief  that  he  had  been  particu- 
larly their  God ;  a  favourite  doctrine  of 
the  Jews,  and  one  that  would  conciliate 
their  favour  towards  Paul.  If  Of  Israel 
The  Jews.  IT  Chose  our  fathers.  Select- 
ed the  nation  to  be  a  chosen  and  pecu- 
liar people  to  himself.  Deut.  vii.  6,  7. 
D  And  exalted  the  people.  Raised  them 
up  from  a  low  and  depressed  state  of 
bondage.  He  elevated  them  from  a 
prostrate  state  of  slavery  to  freedom,  and 
to  peculiar  privileges  as  a  nation. 
IT  V/rten  they  dwell  as  strangers  in  Egypt, 
iv  tjj  rrae:ijcta.  This  properly  refers  to 
their  dwelling  there  as  foreigners.  They 
were  always  strangers  there  in  a  strange 
land.  It  was  not  their  home.  They 
never  mingled  with  the  people ;  never 
became  constituent  parts  of  the  govern- 
ment; never  united  with  their  usages 
and  laws.  They  were  a  strange,  se- 
parate, depressed  people  there ;  not 
less  so  than  Africans  are  strangers,  and 
foreigners,  and  a  depressed  and  degraded 
people  in  this  land.  Gen.  xxxvi.  7.  Ex. 
vi.  4  ;  xxii.  21 ;  xxiii.  9.  Lev.  xix.  34. 
Deut.  x.  19.  1T  And  with  an  high  arm. 
This  expression  denotes  great  power. 
The  arm  denotes  strength,  as  that  by 
which  we  perform  any  thing.  A  high 
arm,  an  arm  lifted  up,  or  stretched  out, 
denotes  that  strength  exerted  to  the  ut- 
most. The  children  of  Israel  are  repre- 
sented as  having  been  delivered  with  an 
"  outstretched  arm."  Deut.  xxvi.  8.  Ex. 
vi.  6.  "  With  a  strong  hand."  Ex.  vi.  1. 
Reference  is  made  in  these  places  to  the 

filaguea  inflicted  on  Egypt,  by  which  the 
sraelites  were  delivered  ;  to  their  pas- 
sage through  the  Red  Sea;  to  their  vic- 
tories over  their  enemies,  &c. 

18.  And  about  the  time  of  forty  years. 
They  were  this  time  going  from  Egypt  to 
the  land  of  Canaan.  Ex.  xvi.  35.  Num. 
xxxiii.  38.  1T  Suffered  he  their  manners. 
This  passage  has  been  very  variously 
rendered  See  the  margin.  Syriac,  "  He 
I  thura."  &c.  Arabic,  "He 
blessed  them,  and  nourished  them."  &c. 
The  word  is  not  elsewhere  used  in  the 


d  years  suffered  '  he  their  manners 
in  the  wilderness. 

19  And  when  he  had  destroyed 
seven  nations  in  the  land  of  Oha- 
naan  f  he   divided   their  land   to 
them  by  lot. 

feedeth  Iter  child.  De.1.31,  according  to  the  LXX;  and  so 
Chrysostom. 

eDe.7.1.       fJos.H,&u 


New  Testament.  The  word  properly 
means  to  tolerate,  or  endure  the  conduct 
of  any  one,  implying  that  that  conduct  is 
evil,  and  tends  to  provoke  to  punishment. 
This  is  doubtless  its  meaning  here.  Pro- 
bably Paul  referred  to  the  passoge  in 
Deut.  i.  31,  "The  Lord  thy  God  bare 
thee."  Butinstead  of  this  word,  £T§esro?6^»|. 
<r«v  many  MSS.  read  irgo^o^i^a-Bv,  he  sus- 
tained or  nourished.  This  reading  was 
followed  by  the  Syriac,  Arabic,  and  has 
been  admitted  by  Griesbach  into  the  text. 
This  is  also  found  in  the  Septuagint,  in 
Deut.  i.  31,  which  place  Paul  doubtless 
referred  to.  This  would  well  suit  the 
connexion  of  the  passage  ;  and  a  change 
of  a  single  letter  might  easily  have  oc- 
curred in  a  MS.  It  adds  to  the  probabi- 
lity that  this  is  the  true  reading,  that  it 
accords  with  Deut.  i.  31.  Num.  xi.  12. 
Deut.  xxxii.  10.  It  is  furthermore  not 
probable  that  Paul  would  have  com- 
menced a  discourse  by  reminding  them 
of  the  obstinacy  and  wickedness  of  the 
nation.  Such  a  course  would  rather 
tend  to  exasperate  than  to  conciliate  ;  but 
by  reminding  them  of  the  mercies  of  God 
to  them,  and  showing  them  that  God  had 
been  their  protector,  he  was  better  fitting 
them  for  his  main  purpose — that  of  show- 
ing them  the  kindness  of  the  God  of  their 
fathers,  in  sending  to  them  a  Saviour. 
IT  In  the  wilderness.  The  desert  through 
which  they  pas&ed  in  going  from  Egypt 
to  Canaan. 

19.  And  when  he  had  destroyed.  Sub 
dued;  cast  out;  or  extirpated  as  nations. 
It  does  not  mean  that  all  were  put  to 
death,  for  many  of  them  were  left  in  the 
land ;  but  that  they  were  subdued  as 
nations,  they  were  broken  up  and  over 
come.  Deut.  vii.  1,  "  And  hath  cast  ont 
many  nations  before  them,"  &c.  1T  Seven 
nations.  The  Hittites,  the  Girgashites, 
the  Amorites,  the  Canaanites,  the  Perri- 
zites,  the  Hivites,  and  the  Jebusites 
Dour.  vii.  1.  Josh.  iii.  10.  Neh.  ix.  8. 
II  In  the  land  of  Canaan.  The  whole 
land  was  called  by  the  name  of  one  of 
the  principal  nations.  This  was  the  pro- 
mised land  ;  the  holy  land,  &c.     ^  lit 


A.  i).  45.] 


CHAPTER  XIII. 


20  And  after  that,  he  gave*  unto 
them  judges,  a  ahout  the  space  of 
four  hundred  and  fifty  years,  until 
Samuel  the  prophet. 

a  Judg.2.26.  b  lSam.8.5.  c  lSam.10.1. 


dieided,  &o.  See  an  account  of  this  in 
Josh,  mv.  xv.  The  lot  was  often  used 
among  the  Jews  to  determine  important 
questions.    Note,  eh.  i.  26. 

20.  He  gave   unto   them  judges.    Men 
who  wire  raised  up  in  an  extraordinary 
manner  to  administer  the  affairs  of  the 
n a :  ion    to  defend   it  from  enemies,  &c. 
See  Judg   u    u.     V  About  the  space  of 
Jour  hundred  and  fifty  years.     This  is  a 
most  difficult  passage,  and  has  exercised 
all  the  ingenuity  of  chronologisls.     The 
ancient  versions  agree  with  the  present 
Greek  text    The  difficulty  has  been  to 
reconcile  it  with  what  is  said  in  1  Kings 
vi.  J,"  And  it  came  to  pass  in  the  four 
hundred  and  eightieth  year  after  the  chil- 
dren of  Israel  were  come  out  of  the  land 
of  fcgypt,  m  the  fourth  year  of  Solomon's 
reign  over  Israel.... he  began  to   build 
the  house  of  the  Lord."     Now  if  to  the 
forty  years  that  the  children  of  Israel  were 
m  the  wilderness,  there  be  added  the  four 
hundred  and  fifty  said  in  Acts  to  have 
been  passed  under  the  administration  of 
he  judges,  and  aoout  seventeen  years  of 
ffie  time  of  Joshua,  forty  for  Samuel  and 
he  reign  of  Saul  together,  and  forty  for 
*e  reign  of  David,  and  three  of  Solomon 
before  he  began  to  build  the  temple,  the 
Bum   will   be   live   hundred   and   ninety 
years,  a  period  greater  by  one  hundred 
and   ten  years   than   that  mentioned   in 
1  ivmgs  vi.  1.     Various  ways  have  been 
proposed   to  meet   the   difficulty.      Dod- 
dridge renders  it,  "After  these  transac- 
tions,[which  lasted]  four  hundred  and  fifty 
j  ears,  he  gave  them  a  series  of  judges'" 
<szc.,  reckoning  from  the  birth  of  Isaac, 
and  supposing  that  Paul  meant  to  refer  to 
this  whole  time.     But  to  this  there  are 
serious  objections.     (1.)  It  is  a  forced  and 
constrained  interpretation,  and  one  mani- 
festly made  to  meet  a  difficulty.  (2.)  There 
is  no  propriety  in  commencing  this  period 
at  the  birth  of  Isaac.    That  was  in  no 
manner  remarkable,  so  far  as  Paul's  nar- 
rative was  concerned ;  and  Paul  had  not 
even  referred  to  it.   This  same  solution  is 
offered  also  by  Calovius,  Mill,  Lud,  and 
L)e  Dieu.   Luther  and  Boza  think  it  should 
he  read  three  hundred,  instead  of  four 
hundred.    But  this  is  a  mere  conjecture, 
without  any  authority  from  MSS.   Vitrin- 
p  and  some  others  suppose  lhat  the  text 
has  been  corrupted  by  some  transcriber, 


VJ5 

21  And  afterward  they  b  desired 
a  king;  and  God  gave  unto  them 
feaul c  the  son  of  Cis,  a  man  of  the 
tribe  of  Benjamin,  by  the  space  of 
forty  years. 


who  has  inserted  this  without  authority, 
but  there  is  no  evidence  of  this;  and  the 
AI&S.  and  ancient  versions  are  uniform 
JNone  of  these  explanations  are  satisfac- 
tory.   In  the  solution  of  the  difficulty  we 
may  remark,  (].)  That  nothing  is  more 
perplexing  than  the  chronology  of  ancient 
facts.    The  difficulty  is  found  in  all  writ- 
ings; in  profane  as  well  as  sacred.     Mis- 
takes are  so  easily  made  in  transcribing 
numbers  where  letters  are  used  instead 
of  writing  the  words  at  length,  that  we 
are  not  to  wonder  at  such  errors.  (2.)  Paul 
would  naturally  use  the  chronology  which 
was  in  current,  common  use  among  the 
Jews.     It  was  not  his  business  to  settle 
such  points;  but  he  would  speak  of  them 
as  they  were  usually  spoken  of;  and  refer 
to  them  as  others  did      (3.)  There  is  rea- 
son to  believe  that   that  which  is  here 
mentioned  was  the  common  chronology 
of  his  time      It  accords  remarkably  with 
that  which  is  used  by  Josephus.     Thus, 
Antiq.  b.  vii.  ch.  iii.  §  1,  Josephus  says  ex- 
pressly that  Solomon  "  began  to  build  the 
temple  in  the  fourth  year  of  his  reign, 
fire  hundred  and  ninety-two  year*  after  the 
Exodus  out  of  Egypt;"  &c.    This  would 
allow  forty  years  for  their  being  in  the 
wilderness,   seventeen  for  Joshua,  forty 
for  Samuel  and  Saul,  forty  for  the  reigii 
of  David,  and  four  hundred  and  fifty-two 
years  for  the  time  of  the  judges  and  the 
times  of  anarchy  that  intervened.     This 
remarkable  coincidence  shows  that  this 
was  the  chronology  which  was  then  used 
and  which  Paul  had  in  view     (4.)  This 
chronology   has   the    authority,  also,  of 
many  eminent  names.   See  Lightfoot,  and 
Boyle's  Lectures,  ch.  xx.     In  what  way 
this  computation  of  Josephus  and  the  Jews 
originated,  it  is  not  necessary  here  to  in- 
quire.    It  is  a  sufficient  solution  of  the 
difficulty  that  Paul  spoke  in  their  usual 
manner,  without  departing  from  his  regu- 
lar object  by  settling  a  point  of  chrono- 
logy. 

21.  And  afterward  they  desired  a  king 
See  1  Sam.  viii.  5.  Hos.  xiii.  10.  It  was 
predicted  that  they  would  have  a  king 
Deut.  xvii.  14,  13.  IT  Saul  the  son  of  Cis. 
Cis  is  the  Greek  mode  of  writing  the  He- 
brew name  Kish.  In  the  Old  Testament 
it  is  uniformly  written  Kish,  and  it  is  to 
retted  thai  this  has  not  been  retain- 
ed  in  the  i\ew  Testament.    See  I  Sain 


IUG 


22  And  when  a  he  had  removed 
him,  he  raised  up  unto  them  David 

*  to  be  their  king ;  to  whom  also  he 
gave  testimony,  and  said,  I  have 
found  David  the  son  of  Jesse,  a  man 

*  after  mine  own  heart,  which  shall 
fiilfil  all  my  will.  ,,_.„, 

23  Of  this  man's  seed  hath  (jod, 
according  to  his  promise,  a  raised 
unto  Israel  £  a  Saviour,  Jesus  : 

24  When  John'  had  first  preach- 

nlSAm.31.6.  b  2Saro.5.3.  c  lSam.13.14. 


THE  ACTS.  LA.  D.  15. 

ed,  before  his  coming,  the  baptism 
of  repentance  to  all  the  people  of 
Israel. 

25  And  as  John  fulfilled  his 
course,  he  said,  Whom  think  ye 
that  lam?  I  am  not  he :  but,  be- 
hold, there  coineth  one  after  me, 
whose  shoes  of  his  feet  I  am  not 
worthy  to  loose. 

2G  Men  and  brethren,  children 
of  the  stock  of  Abraham,  and  who- 


dPs.132.11. 


eMat'..1.21.  /Matt.3.1-1! 


IX.  1.  V  By  the  space  of  forty  years.  Dur- 
ing forty  years.  The  Old  Testament  has 
not  mentioned  the  time  during  which 
Saul  reigned.  Josephus  says  (Antiq.  b,  VL 
ch.  uv.  §9)  that  lie  reigned  eighteen  years 
while  Samuel  was  alive,  and  twenty-two 
years  after  his  death.  But  Dr.  Doddridge 
(Note  in  loco)  has  shown  that  this  can- 
not be  correct,  and  that  he  probably 
reigned,  as  some  copies  of  Josephus  have 
it,  but  two  years  after  the  death  of  Sa- 
muel. Many  critics  suppose  that  the 
term  of  forty  years  here  mentioned  in- 
cludes also  the  time  in  which  Samuel 
judged  the  people.  This  supposition  does 
not  violate  the  text  in  this  place,  and  may 
be  probable.  See  Doddridge  and  Grotms 
on  the  place. 

22.  And  when  he  had  removed  him.   1  ins 
was  done  because  he  rebelled   against 
God  in  sparing  the  sheep  and  oxen  and 
valuable   property  of  Amalek,   together 
w.th  Agag  the  king,  when  he  was  com- 
manded to  destroy  all.    1  Sam-  xv.  b-2o. 
Ho  was  put  to  death  in  a  battle  with  the 
Philistines.  1  Sam.  xxxi.  1-6.  1  he  phrase 
"  when  he  removed  him"  refers  probably 
to  his  rejection  as  a  king,  and  not  to  his 
deatn ;  for  David  was  anointed  king  be- 
fore the  death  of  Saul,  and  almost  imme- 
diately after  the  rejection  of  Saul  on  ac- 
count of  his  rebellion  in  the  business  of 
Amalek.     See  1  Sam.  xvi.  12,  13.     J  He 
save  testimony.    He  bore  witness.  1  Sam. 
xiii.  14.    IT  I have  found  David,  &c.  This 
is  not  quoted  literally,  but  contains  the 
substance  of  what  is  expressed  in  various 
places.  Compare  1  Sam.  xm.  14,  with  Vs. 
lxxxix.  20,  and  1  Sam.  xvi.  1.  12.  IT  A  man 
after  mine  own  heart.     This  expression  is 
found  in  1  Sam.  xiii.  14.    The  connexion 
shows  that  it  means  simply  a  man  who 
would  not  be  rebellious  and  disobedient 
as  Saul  was,  but  would  do  his  will,  and 
keep  his  commandments.     This    reters, 
doubtless,  rather  to  the  public  than  to  the 
private  character  of  David  ;  or  to  his  cha- 
racter as  a  king.    It  means  that  he  would  I 


make  the  will  of  God  the  great  rule  and 
law  of  his  reign,  in  contradistinction  from 
Saul,  who,  as  a  king,  had  disobeyed  God. 
At  the  same  time  it  is  true  that  the  pre- 
vaUing  character  of  David,  as  a  pious, 
humble,  devoted  man,  was,  that  he  was 
a  man  after  God's  own  heart,  and  was 
beloved  by  him  as  a  saint  and  a  holy 
man.  He  had  faults;  he  committed  sin, 
but  who  is  free  from  it?  He  was  guilty 
of  great  offences  ;  but  he  also  evinced,  in 
a  degree  equally  eminent,  repentance  (see 
Ps.  li.) ;  and  not  less  in  his  private  than 
his  public  character  did  he  evince  those 
traits  which  were  prevailingly  such  as 
accorded  with  the  heart,  i.  e.  the ■.earnest 


accorueu  wuu  utc  #«».»,■.*<-  -----„     ,, 

desires  of  God.  IT  Which  shall  fulfil  all 
my  will.  Saul  had  not  done  it.  He  had 
disobeyed  God  in  a  case  where  he  had 
received  an  express  command.  The  cha- 
racteristic of  David  would  be  that  he 
would  obey  the  commands  of  God.  I  hat 
David  did  this— that  he  maintained  the 
worship  of  God,  opposed  idolatry,  and 
«ou<dit  to  promote  universal  obedience  to 
God  among  the  people— is  expressly  re- 
corded of  him.  1  Kings  xiv.  8,  9,  "  And 
thou  [Jeroboam]  hast  not  been  as  my  ser- 
vant David,  who  kept  my  commandments 
and  who  followed  me  xoith  all  his  heart,  tc 
do  that  only  which  was  right  in  mine  eyes, 
&c.  I  Kings  xv.  3.  5. 

23.  Of  this  man's  seed.  Of  his  posterity. 
IT  According  to  his  promise.  Note,  Acta  u. 
30.  IT  Raised  unto  Israel.  Note,  Acts  n. 
30   IT  A  Saviour,  Jesus.  Note,  Matt.  i.  21. 

24.  When  John  had  first  preached,  &c. 
After  John  had  preached,  and  prepared 
the  way.  Matt.  hi. 

25.  And  as  John  fulfilled  his  course.  As 
he  was  engaged  in  completing  his  work. 
His  ministry  is  called  a  course  or  race  that 
which  was  to  be  n;?i,or  completed.  "II  He 
said,  &c.  These  are  not  the  precise  words 
which  the  evangelists  have  recorded,  but 
the  sense  is  the  same.    Note,  John  i.  „0. 

26.'  !Sen  and  brethren.    Paul  now  ex 


\.  D.  45.] 


Ch  VPTER  XIII. 


197 


soever  among  you  feareth  Gt  d,  to 
you  °  is  the  word  of  this  salv  ition 
sent. 

27  For  they  that  dwell  at  Jeru- 
salem, and  their  rulers,  because 
they  knew  him  not,  nor  yet  the 
voices  of  the  prophets  which  are 
read  every  Sabbath-day,  they  b 
have  fulfilled  them  in  condemning 
him, 

28  And   though   they  found  no 
ause  of  cTeath  in  him,  yet  desired 

a  MMt.10.6.         b  Luke  24.20,44. 


horts  them  to  embrace  the  Lord  Jesus  as 
the  Messiah.  He  uses  therefore  the  most 
1  id  and  fraternal  language.  T  Chil- 
dren of  the  slock  of  Abraham.  Descend- 
ants of  Abraham;  who  regard  Abraham 
as  your  ancestor.  He  means  here  to  ad- 
dress particularly  the  native-born  Jews ; 
and  this  appellation  is  used  because  they 
valued  themselves  highly  on  account  of 
their  descent  from  Abraham  (Note,  Matt, 
iii.  9);  and  because  the  promise  of  the 
Messiah  had  been  specially  given  to  him. 
11  And  whosoever,  &c.  Proselytes.  Note, 
ver.  16.  IF  Is  the  word  of  (his  salvation 
sent.  This  message  of  salvation.  It  was 
sent  particularly  to  the  Jewish  pea  Me. 
The  Saviour  was  sent  to  that  nation  (Matt, 
xv.  24);  and  the  design  was  to  offer  to 
them  first  the  message  of  life.  See  N'.te, 
ver.  46. 

-■11.  Because  they  knew  him  not.  7  he 
slatement  in  this  verse  is  designed,  no!  to 
reproach  the  Jews  at  Jerusalem,  but  to 
introduce  the  fact  that  Jesus  had  died,  and 
had  risen  again.  Willi  great  wisdom  and 
tenderness,  he  speaks  of  his  murderers  in 
such  a  manner  as  not  to  exasperate,  but 
as  far  as  possible  to  mitigate  their  crime. 
There  was  sufficient  guilt  in  the  murder 
of  the  Son  of  God  to  overwhelm  the  na- 
tion with  alarm,  even  after  all  that  could 
be  said  to  mitigate  the  d^ed.  See  Acta 
ii.  2a  36,  37.  When  Paul  says,  "The-,- 
knew  him  not,"  he  means  that  they  did 
not  know  him  to  be  the  Messiah  (see 
1  Cor.  ii.  B);  thev  were  ignorant  of  the 
true  meaning  of  the  prophecies  of  the 
Old  Testament;  they  regarded  him  as  a; 
impostor.  (See  Note",  Acts  iii.  17.)  V  Nor 
net  the  voices  of  the  proptu  Is.  Neither  the 
meaning  of  the  predictions  in  the  Old 
T<  Lament,  respecting  the  Messiah. 
They  expected  a  prince,  and  a  conqueror, 
but  did  not  expert  a  Messiah  poor  and 
despised,  and  a  man  of  sorrows,  and  that 
was  to  die  on  a  cross.    II  Which  are  read 


they  Pilate  that  he  should  he  slain. 
2d  And  when  they  had  fulfilled 
all  that  was  written  of  him,  they 
took  hint  down  from  the  tree,  and 
laid  him  in  a  sepulchre. 

30  But  God  raised  him  from 
the  dead  : 

31  And  he  was  seen  c  many  days 
of  them  which  came  up  with  him 
from  Galilee  to  Jerusalem,  who 
are  his  witnesses  unto  the  peo- 
ple. 


every  Sabbath-day.  In  the  synagogues. 
Thjugh  the  Scriptures  were  read  so  con- 
stantly, yet  they  were  ignorant  of  their 
true  meaning.  They  were  blinded  by 
pride,  and  prejudice,  and  preconceived 
opinions.  Men  may  often  in  this  way 
read  the  Bible  a  good  part  of  their  lives, 
and  for  want  of  attention,  or  of  a  humble 
mind,  never  understand  it.  IT  They  have 
fulfilled  them,  &c.  By  putting  him  to 
death  they  have  accomplished  what  was 
foretold. 

28.  And  though  they  found,  &c.  They 
found  no  crime  which  deserved  death. 
This  is  conclusively  shown  by  the  trial 
itself.  After  all  their  efforts;  after  the 
treason  of  Judas ;  after  their  employing 
false  witnesses ;  still  no  crime  was  laid 
to  his  charge.  The  sanhedrim  condemn- 
ed him  for  blasphemy  ;  and  yet  they 
knew  that  they  could  not  substantiate 
this  charge  before  Pilate,  and  they  there- 
fore endeavoured  to  procure  his  condem- 
nation on  the  ground  of  sedition.  Comp. 
Luke  x\ii.  70,  71,  with  xxiii.  1,  2  1T  Yet 
desired  they  Pilate,  &c.  Matt,  xxvii.  1, 2. 
Luke  xxiii.  4,  5. 

29.  They  took  him  down,  &c.  That  is, 
it  was  done  by  the  Jews.  Not  that  it 
was  done  by  those  who  put  him  to  death, 
but  by  Joseph  of  Arimathea,  a  Jew,  and 
by  Nicoderaus,  and  their  companions. 
Paul  is  speaking  of  what  was  done  to 
Jesus  by  the  Je'OS  at  Jerusalem  ;  and  ho 
does  not  affirm  that  the  same  persons  put 
him  to  death  and  laid  him  in  a  tomb,  but 
that  all  this  was  done  by  Jews.  See  John 
xix.  38,  39. 

30.  But  God  raised  him,  &e.  Note,  ch. 
ii.  23,  21. 

31.  And  he  tnas  seen.  See  Note  at  the 
end  of  Matthew.  H  Many  days.  Forty 
days.  ch.  i.  3.  IT  Of  them  which  came  up. 
By  the  apostles  particularly.  He  was 
seen  by  others  :  but  they  are  especially 
mentioned   as    having  been   chosen   flu 


198 


THE  ACTS. 


[A.  D.  45 


32  And  we  declare  unto  you 
glad  tidings,  how  that  the  promise 
°  which  was  made  unto  the  fa- 
thers, 

33  God  hath  fulfilled  the  same 

a  Rom. 4. 13. 

this  object,  to  bear  witness  to  him,  and 
ns  having  been  particularly  qualified 
for  it. 

32.  And  we.  We  who  are  here  pre- 
sent. Paul  and  Barnabas.  IT  Declare 
unto  yon  glad  tidings.  We  preach  the 
gospel — the  good  news.  To  a  Jew,  no- 
thing could  be  more  grateful  intelligence 
than  that  the  Messiah  had  come ;  to  a 
sinner  convinced  of  his  sins  nothing  can 
be  more  cheering  than  to  hear  of  a  Sa- 
viour. IT  The  promise,  &c.  The  promise 
here  refers  to  all  that  had  been  spoken  in 
the  Old  Testament  respecting  the  ad- 
vent, sufferings,  death,  and  resurrection 
of  Christ. 

33.  God  hath  fulfilled.  God  has  com- 
pleted or  carried  into  effect  by  the  resur- 
rection of  Jesus.  He  does  not  say  that 
all  the  promise  had  reference  to  his  re- 
surrection ;  but  his  being  raised  up  com 
pleted  or  perfected  the  fulfilment  of  the 
promises  which  had  been  made  respect- 
ing him.  IT  In  the  second  psalm,  ver.  7. 
^  Thou  art  my  Son.  This  psalm  has  been 
usually  understood  as  referring  to  the 
Messiah.  See  Note,  ch.  iv.  25.  IT  This 
day  hive  I  begotten  thee.  It  is  evident 
that  Paul  uses  the  expression  here  a-  im- 
plying that  the  Lord  Jesus  is  called  the 
Son  of  God  because  he  raised  him  up 
from  the  dead  ;  and  that  he  means  to  im- 
ply that  it  was  for  this  reason  that  he  is 
bo  called  in  the  psalm.  This  interpreta- 
tion of  an  inspired  apostle  fixes  the  mean- 
ing of  this  passage  in  the  psalm ;  and 
proves  that  it  is  not  there  used  with  re- 
ference to  the  doctrine  of  eternal  gene- 
ration, or  to  his  incarnation,  but  that  he 
is  here  called  Irs  Son  because  he  was 
raised  from  the  dead.  And  this  interpre- 
tation accords  with  the  scope  of  the 
psalm.  In  ver.  1 — 3  the  psalmist  records 
the  combination  of  the  rulers  of  the 
earth  against  the  Messiah,  and  their  ef- 
forts to  cast  off  his  reign.  This  was 
done,  and  the  Messiah  was  rejected.  All 
this  pertains,  not  to  his  previous  existence, 
but  to  the  Messiah  on  the  earth.  In  ver. 
t,  5,  the  psalmist  shows  that  their  efforts 
ihould  not  be  successful ;  that  God  would 
.augh  at  their  designs,  that  is,  that  their 
plans  should  not  succeed.  In  ver.  6,  7, 
he  shows  that  the  Messiah  would  be  es- 


unto  us  their  children,  in  that  he 
hath  raised  up  Jesus  again ;  as  it 
is  also  written  in  the  second  psalm, 
Thou  b  art  my  Son,  this  day  have  I 
begotten  thee. 

b  Ps.2.7. 


tablished  as  a  king  ;  that  this  was  the  fix- 
ed decree,  that  he  had  beg< tin  him  for 
this.  All  this  is  represented  as  subsequent 
to  the  raging  of  the  heathen,  and  to  the 
counsel  of  the  kings  agaii#t  him,  and 
must,  therefore,  refer,  not  to  his  eternal 
generation,  or  his  incarnation,  but  to 
something  succeeding  his  death  ;  that  is, 
to  his  resurrection,  and  establishment  as 
king  at  the  right  hand  of  God.  This  in- 
terpretation by  the  apostle  Paul  proves 
therefore  that,  this  passage  is  not  to  be 
used  to  establish  the  doctrine  of  the  eter- 
nal generation  of  Christ.  Christ  is  called 
the  Son  of  God  from  various  reasons 
In  Luke  i.  35,  because  he  was  begotten 
by  the  Holy  Ghost.  In  this  place,  on  ac- 
count of  his  resurrection.  In  Rom.  i.  4, 
it  is  also  said,  that  he  was  declared  to  be 
the  Son  of  God  by  the  resurrection  from 
the  dead.  See  Note  on  that  place.  The 
resurrection- from  the  dead  is  represented 
as  in  some  sense  the  beginning  of  life, 
and  it  is  with  reference  to  this  that  the 
terms  Son,  and  begotten  from  the  dead, 
are  used,  as  the  birth  of  a  child  is  the 
beginning  of  life.  Thus  Christ  is  said, 
Col.  i.  18,  to  be  "  the  first-born  from  the 
dead,"  and  thus  in  Rev.  i.  5,  he  is  called 
"  the  first-begotten  of  the  dead,"  and  with 
reference  to  this  renewal  or  beginning  of 
life  he  is  called  a  Son.  In  whatever 
other  senses  he  is  called  a  Son  in  the 
New  Testament,  yet  it  is  here  proved, 
(1  )  That  he  is  called  a  Son  from  his  re- 
surrection ;  and  (2.)  That  this  is  the  sense 
in  which  the  expression  in  the  psalm  is  to 
be  used.  1F  This  day.  The  day  in  the 
mind  of  the  psalmist,  and  of  Paul,  of  his 
resurrection.  Many  efforts  have  been 
made,  and  much  learned  criticism  has 
been  expended,  to  prove  that  this  refers 
to  eternity,  or  to  his  pre-existence.  But 
the  signification  of  the  word,  which 
never  refers  to  eternity,  and  the  con 
nexion,  and  the  obvious  intention  of  the 
sneaker,  is  against  this.  Paul  understood 
tins  manifestly  of  the  resurrection.  This 
settles  the  inquiry,  and  this  is  the  indis- 
pensable interpretation  in  the  psalm  itself. 
IT  Have  I  begotten  thee.  This  evidently 
cannot  be  understood  in  a  literal  sense. 
It  literally  refers  to  the  relation  ot  an 
earthly  father  to  his  children;  but  in  no 


A.  D.  45.] 

34  And  as  concerning  that  he 

raised  him  up  from  the  dead,  now 
no  more  to  return  to  corruption,  he 
said  on  this  wise,  I  will  give  you 
the  sure  '  mercies  of  David. 

i   rx  oo-ix,  holy,  or,  juit  things;   which  word  the 

Rich  sense  can  it  .be  applied  to  the  re- 
lation of  God  the  Father  to  the  Son.  It 
must  therefore  be  figurative.  The  word 
sometimes  figuratively  means  to  produce, 
to  cause  to  exist  in  any  way.  2  Tim.  ii. 
23,  "  Unlearned  questions  avoid.  Knowing 
they  do  sender  [beget]  strifes."  It 
ra  also  to  the  labours  of  the  apostles 
in  securing  the  conversion  of  sinners  to 
the  gospel.  1  Cor.  iv.  15,  "  In  Christ 
Jesus  I  have  begotten  you  through  the 
gospel."  Phil.  ver.  10,  "  Whom  [Ones i- 
mus]  I  have  begotten  in  my  bonds."  It  is 
applied  to  Christians  (John  i.  13).  "Which 
were  born  [begotten]  not  of  blood,  &c. 
but  of  God."  ni.3,  "Except  a  man  be 
born  [begotten]  again,"  &c.  In  all  these 
places  it  is  used  in  a  figurative  sense  to 
denote  the  commencement  of  spiritual 
life  by  the  power  of  God  attending  the 
truth  ;  raising  up  sinners  from  the  death 
of  sin;  or  so  producing  spiritual  life  as 
that  they  should  sustain  to  God  the  rela- 
tion of  sons.  Thus  he  raised  up  Christ 
from  the  dead  ;  imparted  life  to  his  body; 
by  his  own  power  restored  him ;  and 
hence  is  said  figuratively  to  have  begotten 
him  from  the  dead,  and  hence  sustains 
towards  the  risen  Saviour  the  relation  of 
Father.  Comp.Col.i.18.  Kev.i.5.  Heb.i.5. 
34.  And  as  concerning.  In  further  proof 
of  that.  To  show  thathe  actually  did  it, 
he  proceeds  to  quote  another  passage  of 
Scripture.  M  No  mora  to  return  to  corrup- 
tion. The  word  corruption  is  usually  em- 
ployed to  denote  putrefaction, or  the  moul- 
dering away  of  a  body  in  the  grave;  its 
returning  to  its  native  dust.  But  it  is  cer- 
; .  35.  Note,  ch.  ii.  27)  that  the  body 
of  Christ  never  in  this  sense  saw  corrup- 
tion. The  word  is  therefore  used  to  de- 
uote  death,  or  the  cause  and 

place  of  corruption.  The  word  is  thus 
used  in  the  Septua^int.  It  means  here 
simply  that  he  should  not  again  die.  H  He 
said  on  this  wise.  He  said  thus. 
^1  [  will  give  you.  This  quotation  is  made 
from  Esa.  iv.  3.  It  is  quoted  from  the  Sep- 
tuagint,  with  a  change  of  but  one  word, 
not  affecting  the  sense.  In  Isaiah  the 
passage  does  not  refer  particularly  lo  the 
resurrection  of  the  Messiah  ;  nor  is  it  the 
design  of  Paul  to  affirm  that  it  does.  II  is 
object  in  this  verse  is  not  to  prove  that  he 
would  rise  from  the  dead ;  but  that  being 


CHAPTER  X.IT1. 


10!) 


35  Wherefore  lie  saitli  also  in  a 
another  psalm.  Thou  slialt  not  sutler 
thine  Holy  One  to  see  corruption. 

I.XX,  both  in  the  place  of  Im.56.3,  aud  in  many  ode**, 
use  for  that  which  is  in  the  Hebrew,  tnacies. 
a  Ps.I6.10. 

risen,  he  would  not  again  die.  That  the 
passage  in  Isaiah  rek-rs  to  the  MeBsiah 
there  can  be  no  doubt,  ver.  1.  4.  The 
passage  here  quoted  is  an  address  to  the 
people,  an  assurance  to  them  that  the 
promise  made  to  David  should  be  per- 
formed, a  solemn  declaration  that  ho 
would  make  an  everlasting  covenant 
with  them  through  the  Messiah,  the  pre- 
mised descendant  of  David.  If  The  sure 
mercies  of  David.  The  word  mercies  here 
refers  to  the  promise  made  to  David;  the 
mercy  or  favour  shown  to  him  by  promis- 
ing to  him  a  successor  that  should  not 
fail  to  sit  on  his  throne.  2  Sam.  vii.  16.  Ps. 
lxxxix.  4, 5 ;  exxxii.  11, 12.  These  mercies 
and  these  promises  are  called  "sure,"  as 
being  true,  or  unfailing;  they  should  cer- 
tainly be  accomplished.  Comp.  2  Cor.  i. 
20.  The  word  David  here  does  not  refer, 
as  many  have  supposed,  to  the  Messiah, 
but  to  the  king  of  Israel.  God  made  to 
David  a  promise,  a  certain  pledge;  he  be- 
stowed on  him  this  special  mercy,  in  pro- 
mising that  he  should  have  a  successor 
who  should  sit  for  ever  on  his  throne. 
This  promise  was  understood  by  the  Jews, 
and  is  often  referred  to  in  the  New  Tes- 
tament, as  relating  to  the  Messiah.  And 
Paul  here  says  that  that  promise  here  is 
fulfilled.  The  only  question  is,  how  it 
refers  to  the  subject  on  which  Paul  was 
immediately  discoursing.  That  point  was 
not  mainly  to  prove  his  resurrection,  hut 
to  show  particularly  that  he  would  never 
die  again,  or  that  he  would  for  ever  live 
and  reign.  And  the  argument  is,  that  as 
God  had  promised  that  David  should  have 
a  successor  who  should  sit  for  ever  on  his 
throne  ;  and  as  this  prediction  now  termi- 
nated in  the  Messiah,  the  Lord  Jesus,  it 
followed,  that,  as  that  promise  was  sure 
and  certain,  he  would  never  die  ag 
He  must  live,  if  the  sure  promise  was  ful- 
filled. And  though  he  had  been  put  to 
death,  yet  under  that  general  promise  was 
the  certainty  that  he  would  live  again. 
It  was  impossible,  the  meaning  is,  that  the 
Messiah,  the  promised  successor  of  David, 
the  perpetual  occupier  of  his  throne, should 
remain  under  the  power  of  death.  Under 
this  assurance  the  church  now  reposes  its 
hopes.  Zion's  King  now  lives,  ever  able 
to  vindicate  and  save  his  people. 
35.   Wherefore.    Ao.    To  the  same  in 


200 


THE  ACTS. 


[A.  D.  45 


3(3  For  David, '  after  he  1  ad  serv- 
ed his  own  generation  by  he  will 
of  God,  °  fell  on  sleep,  and  i  ras  laid 
unto  his  lathers,  and  saw  corrup- 
tion : 

37  But  he,  whom  God  *  raised 
again,  saw  no  corruption. 

38  Be  it  known  unto  you,  there- 
fore, men  and  brethren,  that  through 

i  or,  after  he  had  in  his  own  age  served  the  will  of 
God.  a  lKi.2.10.  I  c.2.24. 


tent,  or  end.  In  the  proof  of*  the  same 
tiling — that  he  must  rise  and  live  for 
ever.  II  He  saith.  God  says  by  David ; 
or  David  declares  the  promises  made  by 
God.  IT  In  another  psalm.  Ps.  xvi.  10. 
f  Thou  wilt  not  suffer,  &e.  See  this  ex- 
plained in  Notes,  ch.  ii.  "11.. 

36.  For  David,  &c  This  verse  is  de- 
signed to  show  that  the  passage  in  Ps.  xvi. 
could  not  refer  to  David,  and  must  there- 
fore relate  to  some  other  person.  In  ver. 
37,  it  is  affirmed  that  this  cculd  refer  to  no 
one,  in  fact,  but  to  the  Lord  Jesus.  IT  Af- 
ter he  had  served  his  generation.  See  the 
margin.  Syriac,  '  David  in  his  own  gene- 
ration having  served  the  will  of  God,  and 
slept,'  &c.  Arabic,  '  David  served  in  his 
own  age,  and  saw  God.'  The  margin 
probably  most  correctly  expresses  the 
sense  of  the  passage.  To  serve  a  gene- 
ration, or  an  age,  is  an  unusual  and  al- 
most unintelligible  expression.  *S  Fell  on 
sleep.  Greek,  Slept;  that  is,  died.  This 
is  the  usual  word  to  denote  the  death  of 
saints.  It  is  used  of  David  in  1  Kings  ii. 
10.  Note,  Matt,  xxvii.  52.  IT  And  was  laid 
unto,  &c.  And  was  buried  with  his  fa- 
thers, &c.  1  Kings  ii.  10.  "ft  And  saw  cor- 
ruption. Remained  in  the  grave,  and  re- 
turned to  his  native  dust.  See  this  point 
nrgued  more  at  length  by  Peter,  in  Acts 
ii.  29 — 31,  and  explained  in  the  Notes  on 
that  place. 

37.  But  he,  whom  God  raised  again.  The 
Lord  Jesus.  IT  Saw  no  corruption.  Was 
raised  without  undergoing  the  usual 
change  that  succeeds  death.  As  David 
had  returned  to  corruption,  and  the  Lord 
Jesus  had  not,  it  followed  that  this  pas- 
sage in  Ps.  xvi.  referred  to  the  Messiah. 

'jS.  Be  it  known,  Arc.  Paul,  having 
proved,  his  resurrection,  and  shown  that 
he  was  the  Messiah,  now  states  the  bene- 
fits that  were  to  be  derived  from  his 
death.  IT  Through  this  man.  See  Note, 
Luke  xxiv.  47. 

39.  And  by  him.  By  means  of  him  ;  by 
his  sufferings  and  death.  IF  All  teat  6e- 
tieve.  Note,  Mark  xvi.  16,  IT  Are  ji,  lifted. 


c  this  man  is  preached  unto  you  the 
forgiveness  of  sins : 

3D  And  by  him,  d  all  that  believe 
are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by 
the  law  of  Moses. 

40  Beware,  therefore,  lest  that 
come  upon  you  whjch  is  spoken  of 
in  e  the  prophets ; 


c  Dan.9.24.  Lu.24.47 
2.4.Rom.3.28:  8.3. 


Uno.2.12.         rflsa.53.11.  Hab 
elsa.29.I4.  Hab.1.5. 


Are  regarded  and  treated  as  if  they  were 
righteous.  They  are  pardoned,  and  ad- 
nutted  to  the  favour  of  God,  and  treated 
as  pardoned  sinners,  and  as  if  they  had 
not  offended.  See  this  point  explained  in 
the  Notes  on  Rom.  i.  17 ;  iii.  24,  25;  iv.  1 
— 8.  IT  From  all  things.  From  the  guilt 
of  all  offences.  tAll  will  be  pardoned. 
IT  From  which  ye  could  not,  Sec.  The  law 
of  Moses  commanded  what  was  to  be 
done.  It  appointed  sacrilices  and  offer- 
ings, as  typical  of  a  greater  sacrifice.  But 
the  same  apostle  has  fully  shown  in  the 
epistle  to  the  Hebrews  that  those  sacri- 
fices could  not  take  away  sin.  ch.  ix.  7 — 
14;  x.  1— 4.  11.  The  design  of  the  law 
was  not  to  reveal  a  way  of  pardon.  That 
was  reserved  to  be  the  peculiar  purp.ose 
of  the  gospel.  H  The  law  of  Moses.  The 
commands  and  institutions  which  he,  un- 
der the  direction  of  God,  established. 

40.  Beware,  therefore.  Avoid  that  which 
is  threatened.  It  will  come  on  some;  and 
Paul  exhorted  his  hearers  to  beware  lest 
it  should  come  on  them.  It  was  the  more 
important  to  caution  them  against  this 
danger,  as  the  Jews  held  that  they  were 
safe.  T  Lest  that  come.  That  calamity  , 
that  threatened  punishment.  IT  In  ttie 
prophets.  In  that  part  of  the  Scriptures 
called  "  the  prophets."  The  Jews  divided 
the  Old  Testament  into  three  parts,  of 
which  "the  book  of  the  prophets"  was 
one.  Note,  Luke  xxiv.  44.  The  place 
where  this  is  recorded  is  Hab.  i.  5.  It  is 
not  taken  from  the  Hebrew,  but  substan- 
tially from  the  Septuagint.  The  original 
design  of  the  threatening  wras  to  announce 
the  destruction  that  would  come  upon 
the  nation  by  the  Chaldeans.  The  ori 
ginal  threatening  was  fulfilled.  But  it 
was  a3  applicable  to  the  Jews  in  the  time 
of  Paul  a»  in  the  time  of  Habakkuk.  The 
principle  of  the  passage  is,  that  if  they 
held  in  contempt  the  doings  of  God,  they 
would  perish.  The  work  which  God  was 
to  do  by  means  of  the  Chaldeans  was  so 
fearful,  so  unucual,  and  so  remarkable, 
r  that  they  would  not  believe  it  in  time  to 


A.  D.  45.] 


41  Behold,yo  despisers,  and  won- 
der, and  perish  :  for  I  work  a  work 
in  your  days,  a  work  which  you 
shall  in  no  wise  believe,  though  a 
man  declare  it  unto  you. 


CHAPTER  XIII. 

42    And 


201 


avoid  the  calamity.  In  the  same  way. 
that  which  God  did  in  giving  a  Messiah 
to  little  in  accordance  with  their  expecta- 
tion, the  manner  of  the  introduction  of 
his  kingdom  by  miracles;  and  the  gift 
of  his  Spirit,  was  so  much  at  variance 
with  their  expectations,  that  they  might 
eco  it,  yet  disbelieve  it ;  they  might  have 
the  fullest  proof,  and  yet  despise  it ;  they 
might  wonder,  and  be  amazed  and  as- 
tonished, and  unable  to  account  for  it, 
and  yet  refuse  to  believe  it,  and  be  de- 
stroyed. IT  Behold,  yc  despisers.  Heb. 
"  Behold,  ye  among  the  heathen."  The 
change  from  this  expression  to  "  ye  de- 
spisers," was  made  by  the  Septuagint 
translators,  by  a  very  slight  change  in 
the  Hebrew  word — probably  from  a  va- 
riation in  the  copy  which  they  used.  It 
arose  from  reading  onJU  instead  of  q^jj^, 
Bogedim  instead  of  Baqgoim.  The  Sy- 
riac,  the  Arabic,  as  well  as  the  LXX.  fol- 
low this  reading.  IT  And  wonder.  Heb. 
"and  regard,  and  wonder  marvellously." 
IT  And  perish.  This  is  not  in  the  He- 
brew, but  is  in  the  Septuagint  and  the 
Arabic.  The  word  means  literally  to  be 
removed  from  the  sight,  to  disappear,  and 
then  to  corrupt,  defile,  destroy.  Matt.  vi. 
1G.  19.  The  word,  however,  may  mean 
to  be  suffused  with  shame ;  to  be  over- 
whelmed, and  confounded  (Schleusner), 
and  it  may  perhaps  have  this  meaning 
here,  answering  to  the  Hebrew.  The 
word  used  here  is  not  that  which  is  com- 
monly employed  to  denote  eternal  perdi- 
tion ;  though  Paul  seems  to  use  it  with 
reference  to  their  destruction  for  reject- 
ing the  gospel.  IT  For  I  work  a  work.  I 
do  a  thing.  The  thing  to  which  the  pro- 
phet Habakkuk  referred  was,  that  God 
would  bring  upon  them  the  Chaldeans, 
that  would  destrov  the  temple  and  nation. 
In  like  manner  Paul  says,  that  God  in 
thai  time  might  bring  upon  the  nation 
similar  calamities.  By  rejecting  the  Mes- 
siah and  his  gospel,  and  by  persevering 
in  wickedness,  they  would  bring  upon 
themselves  the  destruction  of  the  tem- 
ple, and  city,  and  nation.  It  was  this 
threatened  destruction  doubtless  to  which 
the  apostle  referred.  I  Which  ye  shall 
in  no  tcise  believe.  Which  you  will  not 
believe.  So  remarkahle,  so  unusual,  so 
surpassing  any  thing  which  had  occurred. 


when  the  Jews  were 
gone  out  of  the  synagogue,  the 
Gentiles  besought  that  these  words 
might  be  preached  to  them  the  l 
next  Sabbath. 

i  in  the  week  between,  or,  in  the  Sabbath  between. 


The  original  reference  in  Habakkuk  is  to 
the  destruction  of  the  temple  by  the 
Chaldeans ;  a  thing  which  the  Jews 
would  not  suppose  could  happen.  The 
temple  was  so  splendid  ;  it  had  been 
built  by  the  direction  of  God  ;  it  had  been 
so  long  under  his  protection ;  that  they 
would  suppose  that  it  could  not  be  given 
into  the  hands  of  their  enemies  to  be  de- 
molished. And  even  though  it  were 
predicted  by  a  prophet  of  God,  still  they 
would  not  believe  it.  The  same  feelings 
the  Jews  would  have  respecting  the  tem- 
ple and  city  in  the  time  of  Paul.  Though 
it  was  foretold  by  the  Messiah,  }-et  they 
were  so  confident  that  it  was  protected  by 
God,  that  they  would  not  believe  that  it 
could  possibly  be  destroyed.  The  same 
infatuation  seems  to  have  possessed  them 
during  the  siege  of  the  city  by  the  Ro- 
mans. IT  Though  a  man,  &c.  Though  it 
be  plainly  predicted.  We  may  learn, 
(1.)  That  men  may  see,  and  be  amazed  at 
the  works  of  God,  and  yet  be  destroyed. 
(2.)  There  may  be  a  prejudice  so  obsti- 
nate that  even  a  divine  revelation  will 
not  remove  it.  (3.)  The  fancied  security 
of  sinners  will  not  save  them.  (4.)  There 
are  men  who  will  not  believe  in  the  pos- 
sibility of  their  being  lost,  though  it  be  de- 
clared by  the  prophets,  by  apostles,  by  the 
Saviour,  and  by  God.  They  will  still  re- 
main in  fancied  security,  and  suffer  no- 
thing to  alarm  or  rouse  them.  But  (5.)  The 
fancied  security  of  the  Jews  furnished  no 
safety  against  the  Babylonians  or  the  Ro- 
mans. Nor  will  the  indifference  and 
unconcern  of  sinners  furnish  any  secu 
rity  against  the  dreadful  wrath  of  God 
Yet  there  are  multitudes  who  live  amidsi 
the  displays  of  God's  power  and  mercj 
in  the  redemption  of  sinners,  who  witness 
thf  effects  of  his  goodness  and  truth  in 
revivals  of  religion,  who  live  to  despise 
it  all ;  who  are  amazed  and  confounded 
by  it;  and  who  shall  yet  perish. 

42.  And  when  the  Jews,  &C  There  is 
a  great  variety  in  the  MSS.  on  this  reae  , 
and  in  the  ancient  versions.  Griesbach 
and  Knapp  read  it,  "And  when  they 
were  gone  out,  they  besought  them  that 
these  words  might  he  spoken,"  <vc.  The 
Syriac  reads  it,  "  When  they  departed 
from  them,  they  sought  from  them  that 
these  wowls  might  bo  spoken  to  them  otj 


802 


TIIH  ACTS. 


LA.  D.  4i 


43  Now  when  the  congregation 
was  broken  up,  many  of  the  Jews 
and  religious  proselytes  followed 
Paul  and  Barnabas  :  who  speaking 
to  them,  persuaded  them  to  con- 
tinue a  i-n  the  grace  of  God. 

44  And   the   next   Sabbath-day 

oc.14.22.  Heb.6.1I,12;12.15. 


another  Sabbath."  The  Arabic,  "Some 
of  the  synagogue  of  the  Jews  asked  of 
them  that  they  would  exhort  the  Gentiles 
with  them,"  &c.  If  these  readings  be 
correct,  then  the  meaning  is,  that  some 
of  the  Jews  exhorted  the  apostles  to  pro- 
claim these  truths  at  some  other  time ; 
particularly  to  the  Gentiles.  The  MSS. 
greatly  vary  in  regard  to  the  passage, 
and  it  is  perhaps  impossible  to  determine 
the  true  reading.  If  the  present  reading 
in  the  English  translation  is  to  be  regard- 
ed as  genuine — of  which,  however,  there 
is  very  little  evidence — the  meaning  is, 
that  a  part  of  the  Jews,  perhaps  a  majority 
of  them,  rejected  the  message,  and  went 
out,  though  many  of  them  followed  Paul 
and  Barnabas,  ver.  43.  IT  The  Gentiles 
besought.  This  expression  is  wanting  in  the 
Vulgate,  Coptic,  Arabic,  and  Syriac  ver- 
sions, and  in  a  great  many  MSS.  {Mill.) 
It  is  omitted  by  Griesbach,  Knapp,  &c. 
and  is  probably  spurious.  Among  other 
reasons  which  may  be  suggested  why  it 
is  not  genuine,  this  is  one,  that  it  is  not 
evident  or  probable  that  the  Gentries 
were  in  the  habit  of  attending  the  syna- 
gogue. Those  who  attended  there  Avere 
called  proselytes.  The  expression,  if 
genuine,  might  mean,  either  that  the  Gen- 
tiles besought,  or  that  they  besought  the 
Gentiles.  The  latter  would  be  the  more 
probable  meaning.  IF  The  next.  Sabbath. 
The  margin  has  probably  the  correct 
rendering" of  the  passage.  The  meaning 
of  the  verse  is,  that  a  wish  was  expressed 
that  these  doctrines  might  be  repeated  to 
them  in  the  intermediate  time  before  the 
next  Sabbath. 

43.  When  the  congregation.  Greek, 
When  the  synagogue  w:as  dissolved. 
IT  Broken  up.  Dismissed.  It  does  not 
mean  that  it  was  broken  up  by  violence 
or  disorder.  It  was  dismissed  in  the 
usual  way.  ^  Many  of  the  Jews.  Pro- 
bably the'  majority  of  them  rejected  the 
message.  See  ver.  45.  Still  a  deep  im- 
pression was  made  on  many  of  them. 
■T  And  religious  proselytes.  See  ver.  16. 
Comp.  Note,  Matt,  xxiii.  15.  Greek, 
Proselytes  worshipping.  IT  Persuaded 
them  to  continue,  &c     It  would   appear 


came    almost  the   whole   city   to- 
gether, to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the 
multitudes,  they  were  filled  with 
envy,  and  spake  against  those 
things  which  were  spoken  by  Paul, 
contradicting  b  and  blaspheming. 


from  this,  that  they  professedly  received 
the  truth  and  embraced  the  Lord  Jesus, 
This  success  was  remarkable,  and  shows 
the  power  of  the  gospel  when  it  is 
preached  faithfully  to  men.  Ti  In  the 
grace  of  God.  In  his  favour — in  the 
faith,  and  prayer,  and  obedience,  which 
would  be  connected  with  his  favour. 
The  gospel  is  called  the  grace  or  favour 
of  God,  and  they  were  exhorted  to  per- 
severe in  their  attachment  to  it. 

44.  And  the  next  Sabbath-day,  This 
was  the  regular  day  for  worship,  and  it 
was  natural  that  a  greater  multitude 
should  convene  on  that  day  than  on  the 
other  days  of  the  week.  1T  Came  almost 
the  whole  city.  Whether  this  was  in  the 
synagogue  is  not  affirmed  ;  but  it  is  pro- 
bable that  that  was  the  place  where  the 
multitude  convened.  The  news  of  the 
presence  of  the  apostles,  and  of  their 
doctrines,  had  been  circulated  doubtleis 
by  the  Gentiles  who  had  heard  their, 
aiid  curiosity  attracted  the  multitude  t> 
hear  them.     Comp.  Note,  ver.  7. 

45.  They  were  filed  with  envy.  Greek, 
Zeal.  The  word  here  denotes  wrath,  in- 
dignation, that  such  multitudes  should  bo 
disposed  to  hear  a  message  which  they 
rejected,  and  which  threatened  to  over- 
throw their  religion.  IT  Spake  against. 
Opposed  the  doctrine  that  Jesus  was  the 
Messiah ;  that  the  Messiah  would  be 
humble,  lowly,  despised,  and  put  to 
death,  &c  IT  Contradicting.  Contra- 
dicting the  apostles.  This  was  evidently 
done  in  their  presence,  ver.  46,  and  would 
cause  great  tumult  and  disorder.  IT  And 
blaspheming.  Note,  Matt.  ix.  3.  The 
sense  evidently  is,  that  they  reproached 
and  vilified  Jesus  of  Nazareth ;  they 
spake  of  him  with  contempt  and  scorn. 
To  speak  thus  of  him  is  denominated 
blasphemy.  Luke  xxii.  65.  When  men 
are  enraged,  they  little  regard  the  words 
which  they  utter,  and  little  care  how 
they  may  be  estimated  by  God.  When 
men  attached  to  sect  and  party,  in  religion 
or  politics,  have  no  good  arguments  to 
employ,  they  attempt  to  overwhelm  their 
adversaries  by  bitter  and  reproachful 
words.    Men  in  the  heat  of  strife,  and  i© 


A.  D.  45.] 


CHAPTER  XIII. 


203 


46  Then  Paul  and  Barnabas  wax- 
ed bold,  and  said,  It.  was  necessary 
that,  the  word  of  God  should  first  a 
have  been  spoken  to  you  :  but  see- 
ing ye  put  it  from  you,  and  judge 
yourseh  es  unworthy  of  everlasting 
life,  1  >.  we  b  turn  to  the  Gentiles. 

a  Mat*.  10.6.  Lu.24.47.  RonU.lG. 


1  zeal  for  peculiar  doctrines,  and 
ibr  sect  and  party,  more  frequently  utter 
blasphemy  than  they  are  aware.  Precious 
and  pure  doctrines  are  often  thus  vilified, 
because  we  do  not  believe  them;  and  the 
heart  of  the  Saviour  is  pierced  anew,  and 
his  cause  bleeds  by  the  wrath  and  wick- 
edness of  his  professed  friends.  Comp.  ch. 
xviii.  6. 

•to.  Waxed  bold.  Became  bold  ;  spake 
boldly  and  openly.  They  were  not  ter- 
rified by  their  strife,  or  alarmed  by  their 
opposition.  The  contradictions  and  blas- 
phemies of  sinners  often  show  that  their 
consciences  are  alarmed ;  that  the  truth 
has  taken  effect;  and  then  is  not  the  time 
to  shrink,  but  to  declare  more  fearlessly 
the  truth.  IT  It  ivas  necessary.  It  was  so 
designed  ;  so  commanded.  They  regard- 
ed it  as  their  duty  to  offer  the  gospel  first 
to  their  own  countrymen.  Note,  Luke 
xxiv.  47.  *i  Ye  put  it  from  you.  Ye  re- 
ject it.  1T  And  judge  yourselves.  By  your 
conduct,  by  your  rejecting  it,  you  de- 
clare this.  The  word  judge  here  does 
not  mean  Ihey  expressed  such  an  opinion, 
or  that  they  regarded  themselves  as  unwor- 
thy of  eternal  life;  for  they  thought  just 
the  reverse;  but  that  by  their  conduct 
they  CONDEMNED  themselves.  By  such 
conduct  they  did  in  fact  pass  sentence  on 
themselves,  and  show  that  they  were  un- 
worthy of  eternal  life,  and  of  having  the 
offer  any  farther  made  to  them. — Sinners 
by  their  conduct  do  in  fact  condemn 
themselves,  and  show  that  they  are  not 
only  unfit  to  be  saved,  but  that  they  have 
advanced  so  far  in  wickedness  that  there 
is  no  hope  of  their  salvation,  and  no  pro- 
priety in  offering  them,  any  farther,  eter- 
nal life.  Note,  Matt  vii.  6.  IT  Unworthy, 
&c.  Unfit  to  be  saved.  They  had  deli- 
beraiely  and  solemnly  rejected  the  gospel, 
and  thus  shown  that  they  were  not  fitted 
to  enter  into  everlasting  life. — When  men, 
even  but  once,  deliberately  and  solemnly 
reject  the  offers  of  God's  mercy,  it  greatly 
endangers  their  salvation.  The  probabi- 
lity is,  that  they  then  nut  the  cup  of  salva- 
tion for  ever  away  from  themselves.  The 
gospel  produces  an  effect  wherever  it  is 
preached.    And  when  sinners  are  hard- 


47  For  so  hath  the  Lord  com- 
manded us,  saying,  c  I  have  set 
thee  to  be  a  light  of  the  Gentiles, 
that  thou  shouldestbe  for  salvation 
unto  the  ends  of  vj  earth 

48  And  when  the  Gentiles  heard 
this,  they  were  glml,  ana  glorified 

ADeut.32.21.  Matt.21.-13.  Rom.10.19.         clia.49.0, 


ened,  and  spurn  the  gospel,  it  may  often 
he  the  duty  of  ministers  to  turn  their  ef- 
forts towards  others,  where  they  may  have 
more  prospect  of  success.  A  man  will  not 
long  labour  on  a  rocky,  barren,  sterile 
soil,  when  there  is  near  him  a  rich  and 
fertile  valley  that  will  abundantly  reward 
the  pains  of  cultivation.  V  Lo,  we  turn, 
&c.  We  shall  offer  salvation  to  them, 
and  devote  ourselves  to  seeking  their  sal- 
vation. 

47.  For  so,  &c.  Paul,  as  usual,  appeals 
to  the  Scriptures  in  order  to  justify  his 
course.  He  here  appeals  to  the  Old  Tes- 
tament, rather  than  to  the  command  of  the 
Saviour,  because  the  Jews  recognised  the 
authority  of  their  own  Scriptures,  while 
they  would  have  turned  in  scorn  from 
the  command  of  Jesus  of  Nazareth.  1T  1 
have  set  thee,  &c.  I  have  constituted  or 
appointed  thee.  This  passage  is  found  in 
Isa.  xlix.  6.  That  it  refers  to  the  Messiah 
there  can  be  no  doubt.  From  the  xlth 
chapter  of  Isaiah  to  the  end  of  the  pro- 
phecies, Isaiah  had  a  primary  and  main 
reference  to  the  times  of  the  Messiah. 
IT  To  be  a  light.  Note,  John  i.  4.  IT  To 
the  Gentiles  This  was  in  accordance 
writh  the  uniform  doctrines  of  Isaiah.  Isa. 
xlii.  1 ;  liv.  3 ;  lx.  3.  5.  16 ;  lxi.  6.  9 ;  lxii. 
2;  lxvi.  12.  Comp.  Rom.  xv.  9—12.  IF  F.nr 
salvation.  To  save  sinners.  IT  Unto  the 
ends  of  the  earth.  To  all  lands ;  in  all 
nations.     Note,  ch.  i.  8. 

48.  When  the  Gentiles  heard  this.  Heard 
that  the  gospel  was  to  be  preached  to 
them.  The  doctrine  of  the  Jews  had 
been  that  salvation  was  confined  to 
themselves.  The  Gentiles  rejoiced  that 
from  the  mouths  of  Jews  they  now  heard 
a  different  doctrine.  IT  They  glorified  the 
word  of  the  Lord.  They  honoured  it  as  a 
message  from  God  ;  they  recognised  and 
received  it  as  the  word  of  God.  The  ex 
pression  conveys  the  idea  of  praise  on  ac- 
count of  it,  and  of  reverence  for  the  mes- 
sage as  the  word  of  God.  II"  And  as  many 
as  were  ordained.  '6<roi  i.rzv  Tsmy/mivoi. 
Syriac,  "  Who  were  destined,"  or  consti- 
tuted. Vulgate,  "  A.3  many  as  were  fore- 
ordained (quotquot  erant  praeordinati)  to 
eternal  life  believed."    There  lias  been 


204 


THE   ACTS. 


[A.  D.  45. 


the  word  of  the  Lord :  and  °  as 
many  as  were  ordained  to  eternal 
life,  believed. 

49  And  the  word  of  the  Lord  was 
published  throughout  all  the  region. 

50  But  the  Jews  stirred  up  the 
devout  and  honourable  women,  and 

a  c.2.47.  Rom.8.30. 

much  difference  of  opinion  in  regard  to 
this  expression.  One  class  of  commenta- 
tors have  supposed  that  it  refers  to  the 
doctrine  of  election — to  God's  ordaining 
men  to  eternal  life;  and  another  class,  to 
their  being  disponed  themselves  to  embrace 
the  gospel — to  those  among  them  who 
did  not  reject  and  despise  the  gospel,  but 
who  were  disposed  and  inclined  to  em- 
brace it.  The  main  inquiry  is,  what  is 
the  meaning  of  the  word  rendered  or- 
darned?  The  word  is  used  but  eight 
rimes  in  the  New  Testament.  Matt,  xxviii. 
16,  "  Into  a  mountain  where  Jesus  had  ap- 
■pointed  them,"  i.  e.  previously  appointed, 
or  commanded  them — before  his  death. 
Luke  vii.  8,  "  For  I  also  am  a  man  set  un- 
der authority  ;"  appointed,  or  designated, 
ps  a  soldier,"  to  be  under  the  authority  of 
another.  Acts  xv.  2,  "They  determined 
ihat  Paul  and  Barnabas,  &c.  should  go  to 
Jerusalem."  Acts  xxii.  10,  "It  shall  be 
told  thee  of  all  things  which  are  appointed 
for  thee  to  do."  xxviii.  23,  "  And  when 
they  had  appointed  him  a  day,"  &c.  Rom. 
xiii.  1,  "The  powers  that  be,  are  ordained 
of  God."  1  Cor.  xvi.  15,  "They  have  ad- 
dicted themselves  to  the  ministry  of 
saints."  The  word  Ti^  or  tattoo  pro- 
perly means  to  place ;  to  place  in  a  certain 
rank  or  order.  Its  meaning  is  derived 
from  arranging  or  disposing  a  body  of 
soldiers  in  regular  order-,  to  arrange  in 
military  order.  In  the  places  which  have 
been  mentioned  above,  the  word  is  used 
to  denote  the  following  things :  (1.)  To 
command,  or  to  designate.  Matt,  xxviii. 
16.  Acts  xxii.  10 ;  xxviii.  23.  (2.)  To  in- 
stitute, constitute,  or  appoint  Rom.  xiii. 
1.  Comp.  2  Sam.  vii.  11.  1  Sam.  xxii.  7. 
(3.)  To  determine,  to  take  counsel,  to  re- 
solve. Acts  xv.  2.  (4.)  To  subject  to  the 
authority  of  another.  Luke  vii.  8.  (5.)  To 
addict  to;  to  devote  to.  1  Cor.  xvi.  15. 
The  meaning  may  be  thus  expressed : 
(1.)  The  word  is  never  used  to  denote  an 
internal  disposition  or  inclination  arising 
from  one's  own  self.  It  does  not.  mean 
that  they  disposed,  themselves  to  embrace 
eternal  life.  (2.)  It  has  uniformly  the  no- 
tion of  an  ordering,  disposing,  or  arrang- 
ing from  without,  i.  e.  from  some  other 
source  than  the  individual  himself;  as  of 


the  chief  men  of  the  city,  and  h  rais- 
ed persecution  against  Paul  and 
Barnabas,  and  expelled  them  out 
of  their  coasts. 

51  But  they  shook  c  off  the  d'ASt 
of  their  feet  against  them,  and  cam© 
unto  Iconium. 

I  2Tim.3.il.  c  Mar.6.1I.  Lu.9.5.  c.18.6. 


a  soldier,  who  is  arranged  or  classified 
according  to  the  will  of  the  proper  officer 
In  relation  to  these  persons  it  means 
therefore,  that  they  were  disposed  or  in 
clined  to  this  from  some  other  source 
than  themselves.  (3.)  It  does  not  proper- 
ly refer  to  an  eternal  decree,  or  directly 
to  the  ductrine  of  election ;  though  that 
may  be  inferred  from  it ;  but  it  refers  to 
their  being  then  in  fact  disposed  to  em 
brace  eternal  life.  They  were  then  in 
clined  by  an  influence  from  without  them 
selves,  or  so  disposed  as  to  embrace  eter 
nal  life.  It  refers  not  to  an  eternal 
decree,  but  that  then  there  was  such  an 
influence  as  to  dispose  them,  or  incline 
them,  to  lay  hold  on  salvation.  That  this 
was  done  by  the  influence  of  the  Holy 
Spirit,  is  clear  from  all  parts  of  the  New 
Testament.  Titus  hi.  5,  6.  John  i.  13.  It 
was  not  a  disposition  or  arrangement  ori- 
ginating  with  themselves,  but  with  God. 
(4.)  This  implies  the  doctrine  of  election. 
It  was  in  fact  that  doctrine  expressed.  It 
was  nothing  but,  God's  disposing  them  to 
embrace  eternal  life.  And  that  he  does 
this  according  to  a  plan  in  his  own  mind 
— a  plan  which  is  unchangeable  as  God 
himself  is  unchangeable— is  clear  from 
the  Scriptures.  Comp.  Acts  xviii.  10.  Rom, 
viii.  28—30;  ix.  45,  16.  21.  23.  Eph.  i.  4, 
5.  11.  The  meaning  may  be  expressed, 
in  few  words — who  were  then  disposed, 
and  in  good  earnest  determined,  to  embrace 
eternal  life,  by  the  operation  of  the  grace  of 
God  on  their  hearts  ^  Eternal  life.  Sal- 
vation.  Note,  John  hi.  36. 

50.  But  the  Jews  stirred  vp.  Excited 
opposition.  1T  Honourable  women.  Note, 
Mark  xv.  43.  Women  of  influence,  and 
connected  with  families  of  rank.  Perhaps 
they  were  proselytes,  and  were  connected 
with  the  magistrates  of  the  city.  1F  And 
raised  persecution.  Probably  on  tho 
ground  that  they  produced  disorder  and 
excitement.  The  aid  of  "  chief  men"  has 
often  been  called  in  to  oppose  revivals  of 
religion,  and  to  put  a  period,  if  possible, 
to  the  spread  of  the  gospel.  II  Out  of  their 
coasts.  Out  of  the  regions  of  their  coun- 
try; out  of  their  province. 

51  But  they  shook  off  the  dust,  &c.  Sea 
Note,  Matt.  x.  14     f  And  came  into  Ico- 


A.  D.  45.] 


CHAPTER  XIV 


205 


51  And  the  disciples  were  filled 
with  joy,  a  and  with  the  Holy 
Ghost. 

CHAPTER  XIV. 

A  ND  it  came  to  pass  in  Ioo- 
-Q-  nium,  that  they  went  both  to- 
gether into  the  synagogue  of  the 
Jews,  and  so  spake,   that  a  great 

multitude,  both  of  the   Jews  and 
u&l  of  the  Greeks,  believed. 
-    But  the  unbelieving  Jews  stir- 

od    up   the   Gentiles,   and    made 

heir   minds   evil-affected    against 

he  brethren. 
3  Long    lime    therefore    abode 

aM.itt.5.12.  lThess.1.6. 


taiun.  This  was  the  capital  of  Lycaonia. 
It  is  now  called  Cogni,  or  Konieh,  and  is 
the  capital  of  Caramauia. 

52.  And  the  disciples.  The  disciples  in 
Antioch.  IF  Were  filled  with  joy.  This 
happened  even  in  the  midst  of  persecu- 
tion, and  is  one  of  the  many  evidences 
that  the  gospel  is  able  to  fill  the  soul  with 
joy  even  in  the  severest  trials. 
CHAPTER  XIV. 

1.  In  Iconium.  Note,  ch.  xiii.  51.  In 
this  place  it  appears  that  Timothy  be- 
came acquainted  with  Paul  and  his  man- 
ner of  life.  2  Tim.  iii.  10,  11.  IT  So 
spake.  Spake  with  such  power — their 
preaching  was  attended  so  much  with 
the  influence  of  the  Spirit.  1F  And  of 
the  Greeks.  Probably  proselytes  from  the 
Greeks,  who  were  in  the  habit  of  attend- 
ing the  synagogue. 

2.  But  the  unbelieving  Jews,  &,c.  Note, 
ph.  xiii.  50.  IT  And  made  their  minds  evil- 
affected.  Irritated,  or  exasperated  them. 
tf  Against  the  brethren.  One  of  the  com- 
mon appellations  by  which  Christians 
were  known. 

3  Long  time  therefore.  In  this  city 
they  were  not  daunted  by  persecution. 
It  seems  probable  that  there  were  here 
no  forcible  or  public  measures  to  expel 
them,  as  there  had  been  at  Antioch  (ch. 
xiii.  50),  and  they  therefore  regarded  it 
as  their  duty  to  remain.  God  granted 
them  here  also  great  success,  which  was 
the  main  reason  for  their  continuing  a  long 
time.  Persecution  and  opposition  may 
be  attended  often  with  signal  success  to 
the  gospel  f  Spake  boldly  in  the  Lord. 
In  the  cause  of  the  Lord  Jesus  ;  or  in  his 
name  and  authority.  Perhaps  also  the 
expression  includes  the  idea  of  their 
(rusting  in  the  Lord.  IF  Which  gave  testi- 
mony    Bore  witness  to  tho  truth  of  their 


they  speaking  boldly  in  the  Lord, 
which  h  gave  testimony  unto  the 
word  ol"  his  grace,  and  granted 
signs  anil  wonders  to  be  done  by 
their  hands. 

4  But  the  multitude  of  the  city 
was  divided  ;  and  c  part  held  with 
the  Jews,and  part  with  the  apostles. 

5  And  when  there  was  an  as- 
sault made,  both  of  the  Gentiles 
and  also  of  the  Jews,  with  their 
rulers,  to  use  them  despiteful ly, 
and  to  stone  them, 

6  They  were  ware  of  it,  and 
fled  d  unto  Lystra,  and  Derbe,  cities 

b  Mark  1G.20.  Heb.2.4.        c  c.28.24.       d  Matt.  10.23. 

message  by  working  miracles,  &c 
Comp.  Mark  xvi.  20.  This  was  evidently 
the  Lord  Jesus  to  whom  reference  is  here 
made,  and  it  shows  that  he  was  still, 
though  bodily  absent  from  them,  clothed 
with  power,  and  still  displayed  that 
power  in  the  advancement  of  his  cause. 
The  conversion  of  sinners  accomplished 
by  him  is  always  a  testimony  as  decided 
as  it  is  cheering  to  the  labours  and  mes- 
sages of  his  servants.  IF  Uivto  the  word 
of  his  grace.  His  gracious  word,  or  mes- 
sage. IF  And  granted  signs,  &c.  Mira- 
cles.    See  Note,  Acts  ii.  22. 

4.  Was  divided.  Into  parlies.  Greek, 
There  was  a  schism,  Ea-yja-^.  1F  A  part 
held  with  the  Jews.  Held  to  the  doctrines 
of  the  Jews,  in  opposition  to  the  apostles. 
A  revival  of  religion  may  produce  ex- 
citement by  the  bad  passions  of  opposers. 
The  enemies  of  the  truth  may  form  par- 
ties, and  organize  opposition.  It  is  no 
uncommon  thing  even  now  for  such 
parties  to  be  formed  ;  but  the  fault  is  not 
in  Christianity.  It  lies  with  those  who 
form  a  party  against  religion,  and  who 
confederate  themselves,  as  was  done 
here,  to  oppose  it 

5.  An  assault  made.  Greek,  A  rush, 
oet*h-  It  denotes  an  impetuous  excite- 
ment, and  aggression ;  a  rush  to  put 
them  to  death.  It  rather  describes  a  po- 
pular tumult  than  a  calm  and  deliberate 
purpose.  There  was  a  violent,  tumultu- 
ous excitement.  IF  Both  of  the  Gentiles, 
&c.  Of  that  part  of  them  which  was 
opposed  to  the  Apostles.  H  To  use  them 
despitefully.  Note,  Matt.  v.  44.  To 
reproach  them;  to  bring  contempt  upon 
them  ;  to  injure  them.  IF  To  stone  them. 
To  put  them  to  death  by  stoning  ;  proba- 
bly as  blasphemers.     Acts  vii.  57 — 5(J. 

6.  They  were  vxire  of  it.    Thev  were 


2(16 


THE  ACTS. 


[A.D.  4G 


of   Lycaonia  and   unto  the  region 
that  lieth  round  about : 

7  And  there  they  preached  the 
goppel. 

8  And  there  sat  a  certain  man  at 
Lystra,  impotent  in  his  feet,  being 
a  a  cripple  from  his  mother's  womb, 
who  never  had  walked. 

9  The  same  heard  Paul  speak; 
who    steadfastly    beholding-    him, 


in  some  way  informed  of  the  excitement 
and  of  their  danger.  IT  And  fled  unto 
Lystra  This  was  a  city  of  Lycaonia, 
and  was  a  few  miles  south  of  Iconium. 
It  is  now  called  Lalik.  If  And  Dtrbe. 
Derbe  was  a  short  distance  east  of  Lystra. 
H  Cities  of  Lycaonia.  Lycaonia  was  one 
of  the  provinces  of  Asia  Minor.  It  had 
Galatia  north,  Pisidia  south,  Cappadocia 
east,  and  Phrygia  west.  It  was  formerly 
within  the  limits  of  Phrygia,  but  was 
erected  into  a  separate  province  by  Au- 
gustus. IT  And  unto  the  region.  &c.  The 
adjacent  country.  Though  persecuted, 
they  still  preached  ;  and  though  driven 
from  one  city,  they  fled  into  another. 
This  was  the"  direction  of  the  Saviour. 
Matt.  x.  23. 

S.  And  there  sat.  There  dwelt.Matt. 
ix.  16.  Acts  xviii.  11.  Margin,  The 
word  sat,  however,  indicates  his  usual 
posture ;  his  helpless  condition.  Such 
persons  commonly  sat  at  the  way 
side,  or  in  some  public  place  to  ask  for 
alms.  Mark  x.  46.  U  Impotent  in  his 
feet  i5u**Ti>5.  Without  any  power. 
Entirely  deprived  of  the  use  of  his  feet. 
TT  Being  a  cripple.  Lame.  IT  Who  never 
had  walked.  The  miracle  therefore 
would  be  more  remarkable,  as  the  man 
would  be  well  known,  and  there  could 
be  no  plea  that  there  was  an  imposition. 
As  they  were  persecuted  from  place  to 
place,  and  opposed  in  every  manner,  it 
was  desirable  that  a  signal  miracle 
should  be  performed  to  carry  forward 
and  establish  the  work  of  the  gospel 

9.  Who  steadfastly  beholding  him.  Fix- 
ing his  eyes  intently  on  him.  Note, 
Acts  i.  10.  IT  And  perceiving.  How  he 
perceived  this  is  not  said.  Perhaps  it 
was  indicated  by  the  ardour,  humility, 
and  strong  desire  depicted  in  his  coun- 
tenance, lie  had  heard  Paul,  and  per- 
haps the  apostle  had  dwelt  particularly 
on  the  miracles  with  which  the  gospel 
had  been  attested.  The  miracles  wrought 
also  in  Iconium  had  doubtless  also  been 
heard  of  in  Lystra.    1T  Had  faith  to  be 


and  perceiving  that  he  had  faith  * 
to  be  healed, 

10  Said  with  a  loud  voice,  Stand 
upright  on  thy  feet.  And  he  leap- 
ed c  and  walked. 

11  And  when  the  people  saw 
what  Paul  had  done,  they  lift  up 
their  voices,  saying  in  the  speech 
of  Lycaonia,  The  d  gods  are  come 
down  to  us,  in  the  likeness  of  men, 

b  Matt.9.2S.29.        c  Isa. 35.36.        d  c.28.6. 


healed.     Compare,    Matt.    ix.  21,  22.  28, 
29.     Luke  vii.  50  ;  xvii.  19 ;  xviii.  42. 

10.  Said  with  a  loud  voice.  Note, 
John  xi.  43.  1T  And  he  leaped.  Note, 
Acts  iii.  8.    Comp.  Isa.  xxxv.  6  . 

11.  Tliey  lift  up  their  voices.  They 
spoke  with  astonishment ;  such  as  might 
be  expected  when  it  was  supposed  that 
the  gods  had  come  down.  IT  In  the 
speech  of  Lycaonia.  What  this  language 
was  has  much  puzzled  commentators. 
It  was  probably  a  mixture  of  the  Greek  and 
Syriac.  In  that  region  generally  the  Greek 
was  usually  spoken  with  more  or  less 
purity ;  and  from  the  fact  that  it  was  not 
far  from  the  regions  of  Syria,  it  is  pro- 
bable that  the  Greek  language  was  cor- 
rupted with  this  foreign  admixture. 
IT  The  gods,  &c.  All  the  region  was 
idolatrous.  The  gods  which  were  wor- 
shipped there  were  those  which  were 
worshipped  throughout  Greece.  H  Are 
come  down.  The  miracle  which  Paul 
had  wrought  led  them  to  suppose  this. 
It  was  evidently  beyond  human  ability, 
and  they  had  no  other  way  of  accounting 
for  it  than  by  supposing  that  their  gods 
had  personally  appeared.  If  In  the  like- 
ness of  men.  Many  of  their  gods  were 
heroes,  whom  they  worshipped  after  they 
were  dead.  It  was  common  among  them 
to  suppose  that  the  gods  appeared  to  men 
in  human  form.  The  poems  of  Homer, 
of  Virgil,  &c.  are  filled  with  accounts  of 
such  appearances,  and  the  only  way  in 
which  they  supposed  the  gods  to  tako 
knowledge  of  human  affairs,  and  to  aid 
men,  was  by  their  personally  appearing 
in  this  form.  See  Homer's  Odyssey,  xvii. 
485.  Catullus,  64.  384  Ovid's  Metamor- 
phosis, i.  212.  (Kuinoel.)  Thus  Homer 
says  : 

For  in  similitude  of  strangers  oft 
The  gods  who  can  with  ease  all  shapes  as- 
sume, 
Repair  to  populous  cities,  where  they  mark 
Th'  outrageous  and  the  righteous  deeds  of 

men.  Cowper. 

Among   the   Hindoos,  the  opinion    has 


A.  D.  4G.1 


CHAPTER  XIV 


20: 


12  And  they  called  Barnabas, 
Jupiter;  ami  Paul,  Mercurius,  be- 
cause he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter, 
which  was  before  their  city,  brought 
oxen  ami  garlands  unto  the  gates, 
and  a  would  have  done  sacrifice 
with  the  people. 

14  Which)  when  the  apostles, 
Barnabas  and  Paul,  heard  0/,  they 


a  I)\n.2.4G. 
6.17.  Rer.19.10. 


b  MatU  1.65. 


c  c. 10.2(3.  James 


been  prevalent  that  there    have    been 
many  incarnations  of  their  gods. 

12.  And  they  called  Barnalas,  Jupiter. 
Jupiter  was  represented  as  the  most  pow- 
er! ul  of  all  the  gods  of  the  ancients.  He 
was  represented  as  the  son  of  Saturn  and 
Ops,  and  was  educated  in  a  cave  on 
mount  Ida,  in  the  island  of  Crete.  The 
worship  of  Jupiter  was  almost  universal. 
He  was  the  Ammon  of  Africa,  the  Belus 
of  Babylon,  tne  Osiris  of  Egypt.  His 
common  appellation  was,  the  father  of 
gods  and  men.  He  was  usually  repre- 
sented as  sitting  upon  a  golden  or  an 
ivory  throne,  holding  in  one  hand  a  thun- 
derbolt, and  in  the  other  a  sceptre  of  cy- 
press. His  power  was  supposed  to  extend 
over  other  gods;  and  every  thing  was 
subservient  to  his  will,  except  the  fates. 
There  is  the  most  abundant  proof  that  he 
was  worshipped  in  the  region  of  Lycao- 
nia,  and  throughout  Asia  Minor.  There 
was  besides  a  fable  among  the  inhabit- 
ants of  Lycaonia  that  Jupiter  and  Mer- 
cury had  once  visited  that  place,  and  had 
been  received  by  Philemon.  The  whole 
fable  is  related  by  Ovid.  Metam.  8.  611, 
&c.  1T  And  Paul,  Mercurius.  Mercury, 
called  by  the  Greeks  Hermes,  was  a  cele- 
brated god  of  antiquity.  No  less  than  five 
of  this  name  are  mentioned  by  Cicero. 
The  most  celebrated  was  the  son  of  Ju- 
piter and  Maia.  He  was  the  messenger 
of  the  gods,  and  of  Jupiter  in  particular; 
he  was  the  patron  of  travellers  and  shep- 
herds ;  he  conducted  the  souls  of  the  dead 
into  the  infernal  regions ;  and  he  presided 
over  orators,  and  declaimers,  and  mer- 
chants; and  he  was  also  the  god  of 
thieves,  pickpockets,  and  all  dishonest 
persons.  He  was  regarded  as  the  god  of 
eloquence;  and  as  light,  rapid,  and  quick 
in  his  movements.  The  conjecture  of 
Chrysoatom  is,  that  Barnabas  was  a  large, 
athletic  man,  and  was  hence  taken  for 
Jupiter;  and  that  Paul  was  small  in  his 
person,  and  was  hence  supposed  to  he 
Mercury      H  Because  he  was  the  chief 


b  rent   their    clothes,   and    ran    in 
among  the  people,  crying  out, 

15  And  saying,  Sirs,  why  do  ye 
these  things  I  We  c  also  are  men 
of  like  passions  with  you,  and 
preach  unto  you,  that  ye  should 
turn  from  these  vanities  d  unto  ■  the 
living-  God,  which  made  /  heaven 
and  earth,  and  the  sea,  and  all 
things  that  are  therein  : 

d  lSam.12.21.  lKi.lG.13.  Jer.l4.22.Jno.2.8.  ICor.S.i 
c  lThess.1.9.  /  Gen.1.1.  Ps.33.8;  146.6.  Rev. 14.7. 


speaker.  The  office  of  Mercury  was  to 
deliver  the  messages  of  the  gods;  and  as 
Paul  only  had  been  discoursing,  he  was 
supposed  to  bo  Mercury 

13.  Then  the  priest  of  Jupiter.  He 
whose  office  it  was  to  conduct  the  wor- 
ship of  Jupiter,  by  offering  sacrifices,  &c. 
II  Which  was  before  their  city.  The  word 
"  which"  here  refers  not  to  the  priest,  but 
to  Jupiter.  The  temple  or  image  of  Ju- 
piter was  in  front  of  their  city,  or  near  the 
gates.  Ancient  cities  were  supposed  to 
be  under  the  protection  of  particular 
gods;  and  their  image,  or  a  temple  for 
their  worship,  was  placed  commonly  in  a 
conspicuous  place  at  the  entrance  of  the 
city.  IF  Brought  oxen.  Probably  brought 
two — one  to  be  sacrificed  to  each.  It  was 
common  to  sacrifice  bullocks  to  Jupiter. 
IT  And  garlands.  The  victims  of  sacrifice 
were  usually  decorated  with  ribands  and 
chaplets  of  flowers.  See  Kuinoel.  IF  Unto 
the  gates.  The  gates  of  the  city  where 
were  the  images  or  temple  of  the  gods; 
IT  Would  have  done  sacrifice.  Would  have 
offered  sacrifice  to  Barnabas  and  Paul. 
This  the  priest  deemed  a  part  of  his 
office.  And  here  we  have  a  remarkable 
and  most  affecting  instance  of  the  folly 
and  stupidity  of  idolatry. 

14.  Which,  when  the  apostles.  Barnabas 
is  called  an  apostle  because  he  was  sent 
forth  by  the  church  on  a  particular  mes- 
sage (ch.  xiii.  3.  Comp.  ch.  xiv.  26);  not 
because  he  had  been  chosen  to  the  pecu- 
liar work  of  the  apostleship— to  hear  wit- 
ness to  the  life  and  resurrection  of  Christ 
See  Note,  ch.  i.  22.  %  They  rent  thiir 
clothes.  As  an  expression  of  their  abhor- 
rence of  what  they  were  doing,  and  of 
their  deep  grief  that  they  should  thus  de- 
base themselves  by  offering  worship  to 
men.     See  Note,  Matt.  xxvi.  G5. 

15.  And  saying,  Sirs.  Greek,  Men. 
IT  Why  do  ye  these  things  ?  This  is  nn 
expression  of  solemn  remonstrance  at  the 
folly  of  their  conduct  in  worshipping  those 
who  were  men.    The  abhorrence  which 


208 


1G  Who  a  in  times  past  suffered 
all  nations  to  walk  in  their  own 
ways. 

17  Nevertheless,  h  he    left  not 

a  Ps.Sl.12.  c.17.30.  b  Rom.1.20. 

they  evinced  at  this,  may  throw  strong 
ligiit  on  the  rank  and  character  of  the 
Lord  Jesus  Christ.  When  an  offer  was 
made  to  worship  Paul  and  Barnabas,  they 
shrank  from  it  with  strong  expressions  of* 
indignation  and  abhorrence.  Yet  when 
similar  worship  was  offered  to  the  Lord 
Jesus,  when  he  was  addressed  by  Thomas 
in  the  language  of  worship,  "  My  Lord 
and  my  God"  (John  xx.  28),  he  commend- 
ed the  disciple.  For  this  act  he  uttered 
not  the  slightest  reproof.  Nay,  he  ap- 
proved it;  and  expressed  his  approbation 
of  others  who  should  also  do  it.  ver.  29. 
Comp.  John  v.  23.  How  can  this  differ- 
ence be  accounted  for,  except  on  the  sup- 
position that  the  Lord  Jesus  was  divine? 
Would  he,  if  a  mere  man,  receive  homage 
as  God,  when  his  disciples  rejected  it  with 
horror?  IT  Of like  passions  with  you.  We 
are  men  like  yourselves.  We  have  no 
claim,  no  pretensions  to  any  thing  more. 
The  word  "  passions"  here  means  simply 
that  they  had  the  common  feelings  and 
propensities  of  men;  we  have  the  nature 
of  men  ;  the  affections  of  men.  It  docs 
not  mean  that  they  were  subject  to  any 
improper  passions,  to  ill  temper,  &c.  as 
some  have  supposed;  but  that  they  did 
not  pretend  to  be  gods.  '  We  need  food 
and  drink;  we  are  exposed  to  pain  and 
sickness,  and  death.'  The  Latin  Vulgate 
renders  it,  'We  are  mortal  like  your- 
selves.' The  expression  stands  opposed 
to  the  proper  conception  of  God  who  is 
not  subject  to  these  affections,  who  is 
most  blessed  and  immortal.  Such  a  Being 
only  is  to  bo  worshipped;  and  the  apos- 
tles remonstrated  strongly  with  thern  on 
the  folly  of  paying  religious  homage  to 
beings  like  themselves.  Comp.  James  v. 
17,  '-Elias  [Elijah]  was  a  man  subject  to 
like  passions  as  we  are,"  &c.  JT  That  ye 
should  turn  from  these  vanities.  That  you 
should  cease  to  worship  idols.  Idols  "are 
often  called  vanities,  or  vain  things. 
Deut.  xxxii.  21.  2  Kings  xni.  15.  1  Kings 
xvi.  13.  26.  Jer.  ii.  5;  viii  19;  x.  8.  Jonah 
ii.  8.  They  are  called  vanities,  and  often 
a  lie,  or  lying  vanities,  as  opposed  to  the 
living  and  true  God,  because  they  are 
unreal,  because  they  have  no  power  to 
help,  because  confidence  in  them  is  vain. 
H  Unto  the  living  God.  1  Thess.  i.  9.  He 
is  called  the  living  God  to  distinguish  him 
from   idols.     See  Note,  Matt.  xvi.  16. 


THE  ACTS.  |_A.  D.  46. 

himself  without  witness,  in  that  he 
did  good,  and  gave  us  rain  c  from 
heaven,  and  fruitful  seasons,  filling 
our  hearts  with  food  and  gladness. 

c  Job  5.10.  Vs.  147.8.  Matt.5.45. 


IT  Which  made  heaven,  &c.  Whe  thus 
showed  that  he  was  the  only  proper  ob- 
ject of  worship.  This  doctrine,  that  there 
was  one  God,  who  had  made  all  things, 
was  new  to  them.  They  worshipped 
multitudes  of  divinities  ;  and  though  they 
regarded  Jupiter  as  the  lather  of  gods 
and  men,  yet  they  had  no  conception  thai 
all  tilings  had  been  formed  from  nothing 
by  the  will  of  one  Infinite  Being. 

16.  \Yno  in  limes  past.  Previous  to  the 
gospel ;  in  past  ages.  11  Suffered  all  na 
lions.  Permitted  all  nations;  that  is,  all 
Gentiles.  Acts  xvii.  30,  "  And  the  times 
of  this  ignorance  God  winked  at."  1!"  To 
walk  in  their  own  ways.  To  conduct  them- 
selves without  the  restraints  and  instruc- 
tions of  a  written  law.  They  were  per- 
mitted to  follow  their  own  reason  and 
passions,  and  their  own  system  of  religion. 
He  gave  them  no  written  laws,  and  sent 
to  them  no  messengers.  Why  he  did  this, 
we  cannot  determine.  It  might  have  been, 
among  other  reasons,  to  show  to  the  world 
conclusively,  (1.)  The  insufficiency  of  rea- 
son to  guide  men  in  the  matters  of  reli- 
gion. The  experiment  was  made  under 
the  most  favourable  circumstances.  The 
most  enlightened  nations,  the  Greeks  and 
Romans,  were  left  to  pursue  the  inquiry, 
and  failed  no  less  than  the  most  degraded 
tribes  of  men.  The  trial  was  made  for 
four  thousand  years,  and  attended  with 
the  same  results  every  where.  (2.)  It 
showed  the  need  of  revelation  to  guide 
man.  (3.)  It  evinced,  beyond  the  possi- 
bility of  mistake,  the  depravity  of  man. 


miiy  oi 
n  all  n 


ations,  in  all  circumstances,  men 


had  shown  the  same  alienation  from  God. 
By  suffering  them  to  walk  in  their  own 
ways,  it  was  seen  that  those  ways  were 
sin,  and  that  some  power  more  than 
human  vvasnecessary  to  bring  men  back 
to  God. 

17.  Nevertheless.  Though  he  gave  them 
no  reveiation.  IT  He  left  not  himself  with- 
out witness.  He  gave  demonstration  of 
his  existence,  and  of  his  moral  character. 
H"  In  that  he  did  good.  By  doing  good. 
The  manner  in  which  he  did  it,  he  imme- 
diately specifies.  Idols  did  not  do  good 
or  confer  favours,  and  were  therefore  un- 
worthy of  their  confidence.  1T  And  gave 
us  rain  from  heaven.  Rain  from  above, 
from  the  clouds.  Mark  viii.  11.  Luke  ix 
54;  xvii.  29;  xxi.   11      John  vi.  31,  32. 


A.  I).  46.] 


CHAPTER  XIV. 


aor» 


18  And  with  these  sayings 
source  restrained  they  ihe  people, 
that  they  had  not  done  sacrifice 
unto  them. 

]  9  And  there  came  thither  cer- 


R:ii:i  is  one  of  the  evidences  of  his  good- 
Deal  Man  could  not  cause  it;  and  with- 
out it,  regulated  at  proper  intervals  of 
time,  and  in  proper  quantities,  the  earth 
would  Boon  be  one  wide  scene  of  desola- 
tion. There  is  scarcely  any  thing  that 
more  certainly  indicates  unceasing  care 
and  wisdom  than  the  needful  and  refresh- 
ing showers  of  rain.  The  sun  and  stars 
move  by  fixed  laws,  whose  operation  we 
can  see  and  anticipate.  The  falling  of 
rain  and  clew  is  regulated  by  laws  which 
we  cannot  trace,  and  seems  therefore  to 
oe  poured,  as  it  were,  directly  from  God's 
hollow  hand.  Ps.  cxlvii.  8,  "  Who  cover- 
eth  the  heaven  with  clouds;  who  prepar- 
ed nun  tor  the  earth." 

"  He  sends  his  show'rs  of  blessings  down, 

To  cheer  the  plains  below; 
He  makes  the  crass  the  mountains  crown, 

And  corn  in  valleys  grow. 
"The  cheering  wind,  the  flying  cloud, 

Obey  his  mighty  word  ; 
With  songs  and  honours  sounding  loud, 

Praise  ye  the  sovereign  Lord." — Watts. 

H  And  fruitful  seasons.  Seasons  when 
the  earth  produces  abundance.  It  is  re- 
markable, and  a  shining  proof  of  the  di- 
vine goodness,  that  so  few  seasons  are 
unfruitful.  The  earth  yields  her  increase  ; 
and  the  iabours  of  the  husbandman  are 
crowned  with  success  :  and  the  goodness 
of  God  demands  the  expressions  of  praise. 
His  ancient  covenant  God  does  not  forget 
(Gen.  viii.  22),  though  man  forgets  it,  and 
disregards  his  great  Benefactor.  IT  Filling 
our  hearts  with. food.  The  word  hearts  is 
here  used  as  a  Hebraism,  to  denote  per- 
nans  themselves ;  filling  us  with  food,  &c. 
C'omp.  Matt.  xii.  40.  IT  Gladness.  Joy; 
eomforl — the  comfort  arising  from  the 
supply  of  our  constantly  returning  wants. 
This  is  proof  of  ever  watchful  goodness. 
It  is  demonstration  at  once  that  there  is  a 
God.  and  that  he  is  good.  It  would  be 
easy  for  God  to  withdraw  these  blessings, 
and  leave  us  to  want.  A  single  word,  or 
a  single  deviation  from  the  fulness  of  be- 
ce,  would  blast  all  these  comforts, 
and  leave  us  to  lamentation,  wo,  and 
death.  Pb.  cxlv.  15,  1G. 
"  The  eyes  of  nil  wail  upon  tlv^o, 
And  thou  L'i\(jst  thern  their  food  in  duo  iea- 
Thiiu  open est  thine  hand,  [son. 

And  satisfies*  the  desire  of  ail  the  living." 
82 


tain  Jews  from  Antioeh  and  Iconi* 
um,  who  persuaded  the  people,  and 

having  "stoned  Paul,  drew  hint  out 
of  the  city,  supposing  he  had  been 
dead. 

a2Cor.ll.25. 


18.  And  with  these  sayings.  With  these 
arguments.    IT  Scarce  restrained  they  ihe 

people.  They  were  so  fully  satisfied  that 
the  gods  had  appeared,  and  were  so  full 
of  zeal  to  do  them  honour. 

19.  And  there  came  thither  certain  Jews. 
Not  satisfied  with  having  expelled  them 
from  Antioeh  and  Iconium,  they  still  pur- 
sued them. — Persecutors  often  exhibit  a 
zeal  and  perseverance  in  a  bad  cause, 
which  it  would  be  well  if  Christians 
evinced  in  a  holy  cause.  Men  will  often 
travel  farther  to  do  evil  than  they  will  to 
do  good ;  and  many  men  show  more  zeal 
in  opposing  the-  gospel  than  professed 
Christians  do  in  advancing  it.  1l  Antioeh 
and  Iconium.  Note,  ch.  xiii.  14.  51.  Tf  Who 
persuaded  the  peojile.  That  they  were 
impostors ;  and  who  excited  their  rage 
against  them.  TT  And  having  slontii  PauL 
Whom  they  were  just  before  ready  to 
worship  as  a  god !  What  a  striking  in 
stance  of  the  fickleness  and  instability  of 
idolaters !  and  what  a  striking  instance 
of  the  instability  and  uselessness  of  mere 
popularity.  Just  before,  they  were  ready 
to  adore  him;  now,  they  sought  to  put 
him  to  death.  Nothing  is  more  fickle  than 
mere  popular  favour.  The  unbounded 
admiration  of  a  man  may  soon  be  chang- 
ed into  unbounded  indignation  and  con- 
tempt! It  was  well  for  Paul  that  he  waa 
not  seeking  this  popularity,  and  that  he 
did  not  depend  on  it  for  happiness.  He 
had  a  good  conscience ;  he  was  engaged 
in  a  good  cause;  he  was  under  the  pro- 
tection of  God;  and  his  happiness  wi  s  to 
be  sought  from  a  higher  source  than  the 
applause  of  men,  fluctuating  and  uncer- 
tain as  the  waves  of  the  sea.  To  this 
transaction  Paul  referred  when  he  enu- 
merated his  trials,  in  2  Cor.  xi.  25,  "  Once 
was  I  stoned."  1T  Drew  him  out  of  the 
city.  Probably  in  baste,  and  in  popular 
rage,  as  if  he  was  unfit  to  be  in  the  city, 
and  was  unworthy  of  a  decent  burial; 
for  it  does  not  appear  that  they  contem- 
plated an  interment,  but  indignantly  drag* 
god  him  beyond  the  walls  of  the  city  to 
leave  him  "there.  Such  sufferings  and 
trials  it  cost  to  establish  that  religion  in 
the  world  which  has  shed  so  many  bless- 
ings on  man,  and  which  now  crowns  us 
with  comfort,  and  Bavea  us  from  the  abo- 
minations  and  degradations  of  idolatry 


210 


THE  ACTS. 


[A.D.  46. 


20  Hovvbeit,  as  the  disciples 
stood  round  about  him,  he  rose  up, 
and  came  into  the  city :  and  the 
m:xt  day  he  departed  with  Barna- 
bas to  Derbe. 

21  And  when  they  had  preached 


here,  and  from  the  pains  of  heli.  hereafter. 
1i  Supposing  he  had  been  dead.  The  next 
verse  shows  that  he  was  really  not  dead, 
though  many  commentators,  as  well  as  the 
Jews,  have  supposed  that  he  was,  and 
was  miraculously  restored  to  life.  It  is 
remarkable  that  Barnabas  was  not  expos- 
ed to  this  popular  fury.  But  it  is  to  be 
remembered  that  Paul  was  the  chief 
Bpeakei,  and  it  was  his  peculiar  zeal  that 
exposed  him  to  this  tumult. 

20.  Howbeil.  But.  Notwithstanding 
the  supposition  that  he  was  dead.  IT  As 
the  disciples  stood  round  about  him.  It 
would  seem  that  they  did  not  suppose  that 
he\vasdead;  but  might  be  expecting  that 
he  would  revive.  IT  He  rose  up,  &c.  Most 
commentators  have  supposed  that  this 
was  the  effect  of  a  miracle.  They  have 
maintained  that  he  could  not  have  risen 
s  j  soon,  and  entered  into  the  city,  without 
the  interposition  of  miraculous  power. 
(Calvin,  Doddridge,  Clark,  &c.)  But  the 
commentators  have  asserted  that  which 
is  not  intimated  by  the  sacred  penman. 
Nor  is  there  propriety  in  supposing  the 
intervention  of  miraculous  agency  where 
it  is  not  necessary.  The  probability  is, 
that  he  was  stunned  by  a  blow — perhaps 
a  single  blow — and  after  a  short  time  re- 
covered from  it.  Nothing  is  more  com- 
mon than  thus  by  a  violent  blow  on  the 
head  to  be  rendered  apparently  lifeless, 
the  effect  of  which  soon  is  over,  and  the 
person  restored  to  strength.  Pricaeus  and 
Wetstein  suppose  that  Paul  feigned  him- 
self to  be  dead,  and  when  out  of  danger 
rose  and  returned  to  the  city.  But  this 
is  wholly  improbable,  V  And  came  into 
[he  city.  It  is  remarkable  that  he  should 
have  returned  again  into  the  same  city. 
But  probably  it  was  only  among  the  new 
converts  that  he  showed  himself  The 
Jews  supposed  that  he  was  dead ;  and  it 
■Joes  not  appear  that  he  again  exposed 
himself  to  their  rage.  IT  And  the  next  day, 
&c  The  opposition  here  was  such  that 
it  was  vain  to  attempt  to  preach  there  any 
longer  Having  been  seen  by  the  disci- 
pies  after  h;s  supposed  death,  their  faith 
was  confirmed,  and  he  departed  to  preach 
in  anotner  place.     1T  To  Derbe.    ver.  6. 

21.  Had  taught  many.  Or  rathe*,  had 
made   many  disciples    {margin).      V  To 


the  gospel  to  that  city,  and  '  had 
taught  many,  they  returned  again 
to  Lystra,  and  to  lconium,  and  An- 
tioch, 

22  Confirming  the  souls  of  the 
disciples,  and  exhorting   them  to 

i  Bad  made  many  disciples. 

Lystra.  ver.  6.  %  And  to  lconium.  ver.  1. 
We  have  here  a  remarkable  instance  of 
the  courage  of  the  apostles.  In  these  very 
places  they  had  been  persecuted  and 
stoned,  and  yet  in  the  face  of  danger  they 
ventured  to  return.  The  welfare  of  the 
infant  cnurches  they  deemed  of  more 
consequence  than  their  own  safety ;  and 
they  threw  themselves  again  into  the 
midst  of  danger,  to  comfort  and  strengthen 
those  just  converted  to  God.  There  are 
times  when  ministers  should  not  count 
their  own  uves  dear  to  them  (Acts  xx. 
24),  but  when  they  should  fearlessly  throw 
themselves  into  the  midst  of  danger,  con- 
fiding only  in  the  protecting  care  of  their 
God  and  Saviour. 

22.  Confirming.  Strengthening.  'Esrtir- 
rnf'i^ovrts.  The  expression  "  to  confirm" 
has  in  some  churches  a  technical  signifi- 
cation, denoting  "  to  admit  to  the  full  pri- 
vileges of  a  Christian,  by  the  imposition 
of  hands."  (Johnson.)  It  is  scarcely  ne- 
cessary to  say  that  the  word  here  refers 
to  no  such  rite.  It  has  no  reference  to 
any  imposition  of  hands,  nor  to  the  thing 
which  is  usually  supposed  to  be  denoted 
by  the  rite  of  "  confirmation."  It  means 
simply,  that  they  established,  strengthened, 
made  firm,  or  encouraged  by  the  presen- 
tation of  truth,  and  by  the  motives  of  the 
gospel.  Whether  the  rite  of  confirma- 
tion, as  practised  by  some  churches,  be 
founded  on  the  authority  of  the  New 
Testament  or  not,  it  is  certain  that  it  can 
receive  no  support  from  this  passage. 
The  truth  was,  that  these  were  young 
converts  ;  that  they  were  surrounded  by 
enemies,  exposed  to  temptations,  and  to 
dangers ;  that  they  had  as  yet  but  a 
slight  acquaintance  with  the  truths  of 
the  gospel,  and  that  it  was  therefore  im- 
portant that  they  should  be  further  in- 
structed in  the  truth,  and  established  in 
the  faith  of  the  gospel.  This  was  what 
Paul  and  Barnabas  returned  to  accora 
plish.  There  is  not  the  slightest  evi- 
dence that  they  had  not  been  admitted  to 
the  full  privileges  of  the  church  before, 
or  that  any  ceremony  was  now  performed 
in  confirming  or  strengthening  them. 
IT  The  souls.  The  minds,  the  hearts  ;  or 
the  disciples  themselves.  H  Disciples. 
They  were  as  yet  scholars,  or  learners. 


A.  D.  52.  J 


CHAPTER  XIV. 


211 


continue  °  in  the  faith,  and  that b 
#e  must  through  much  tribulation 
enter  into  the  kingdom  of  God. 
23  And  when  tney  had  ordained 


iRom.S.lT.  STitn.3.12. 


and  the  apostles  returned  to  instruct  them 
further  in  the  doctrines  of  Christ  IT  And 
exhorting  (hem,  Si  c.  ch.  xiii.  43.  H  In  the 
In  the  belief  of  the  gospel, 
if  And  that  toe  must.  *»•  'c  - »  !,r.  That  it 
or  proper  that  we  should,  &c.  Not 
that  it  is  in  itself  fixed  by  any  fatal  ne- 
cessity ;  but  that  such  is  the  nature  of 
religion,  and  such  the  wickedness  and 
opposition  of  the  world,  thai  it  will  hap- 
pen. We  are  not  to  expect  that  it  will  uc 
otherwise.  We  are  to  calculate  on  it 
when  we  become  Christians.  Why  it  is 
proper,  or  fit,  the  aposde  did  not  state. 
But  we  may  remark  that  it  is  proper,  (1.) 
Because  such  is  the  opposition  of  the 
world  to  pure  religion,  that  it  cannot  be 
avoided.  Of  this  thoy  had  had  striking 
demonstration  in  Lystra  and  Iconium. 
'2.)  It  is  necessary  to  reclaim  us  from 
wandering,  and  to  keep  us  in  the  path  of 
duty.  Ps.  cxix.  67.  71.  (3.)  It  is  neces- 
sary to  wean  us  from  the  world  ;  to  keep 
before  one*s  mind  the  great  truth,  that 
we  have  here  "  no  continuing  city,  and 
no  abiding  place."  Trial  here,  makes  us 
pant  for  a  world  of  rest.  The  opposition  of 
sinners  makes  us  desire  that  world  where 
•'  the  wicked  shall  cease  from  trou- 
bling," and  where  there  shall  be  eternal 
friendship  and  peace.  (1.)  When  we  are 
oersecuted  and  afflicted,  we  may  remem- 
ber that  it  has  been  the  lot  of  Christians 
from  the  beginning.  We  tread  a  path 
that  has  been  watered  by  the  tears  of  the 
saints,  and  rendered  sacred  by  the  shed- 
ding of  the  best  blood  on  the  earth.  The 
Saviour  trod  that  path;  and  it  is  enough 
that  the  "disciple  be  as  his  master,  and 
the  servant  as  his  lord."  Matt.  x.  24,  25. 
T  Through  much  tribulation.  Through 
many  afflictions.  IF  Enter  into  the  king- 
dom of  God.  Be  saved.  Enter  into  hea- 
ven.    Note,  Matt.  iii.  2. 

23.  And  when  the ;/  had  ordained.  Xsigo. 
T-.v/Tair-.  The  word  ordain  we  now 
use  in  an  ecclesiastical  sense,  to  denote  a 
petting  apart  to  an  office  by  the  imposi- 
tion of  hands.  But  it  is  evident  that  the 
word  here  is  not  employed  in  that  sense. 
That  imposition  of  hands  ini^ht  have  oc- 
curred in  setting  apart  afterwards  to  this 
office  is  certainly  possible,  but  it  is  not  im- 
plied in  the  word  employed  here,  ami  did 
not  take  place  in  the  transaction  »o  which 
tiijs  word  refers.     The  word  occurs  but 


them  elders  in  every  church,  and 
had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord,  on  whom 
they  believed. 


in  one  other  place  in  the  New  Testament, 
2  Cor.  viii    19,  where  it  is  applied   to 
Luke,  and   translated,  "  who  was    also 
chosen  of  the  church  (i.  e.  appointed  or 
elected    by    suffrage    by    the     church- 
es), to  travel   with  us"  &c.     The  verb 
properly  denotes  to  stretch  out.  the  hand  ; 
and  as  it  was  customary  to  elect  to  office, 
or  to  vote,  by  stretching  out  or  elevating 
the  hand,  so  the   word  simply  means  to 
elect,  appoint,  or  designate  to  any  office. 
The  word  here  refers  simply  to  an  elec- 
tion or  appointment  of  the  elders.     It  is 
said  indeed  that  Paul  and  Barnabas  did 
this.    But  probably  all  that  is  meant  bv  it 
is,  that  they  presided   in   the  assembly 
when  the  choice  was  made.     It  does  nc* 
mean  that  they  appointed  them  without 
consulting  the  church  ;  but  it  evidently 
means  that  they  appointed   them  in  the 
usual  way  of  appointing  officers,  by  the 
suffrages  of  the  people.     See  Schleusner, 
and  the  notes  of  Doddridge  and  Calvin. 
1T  Ordained  them.     Appointed  for  the  dis- 
ciples, or  for  the  church.     It  is  not  meant 
that  the   elders   were   ordained  for  the 
apostles,     IT  Elders.    Greek,  Presbyters. 
Literally  this   word   refers  to  the  "aged. 
Note,  ch.  xi.  30.    But  it  may  also  be  a 
word   relating  to  office,  denoting   those 
who  were  more  experienced,  than  others, 
to  preside  over  and  to  instruct  the  rest. 
What  was  the  nature  of  this  office,  and 
what  was  the  design  of  the  appointment, 
is  not  intimated  in  this  word.     All  that 
seems  to  be  implied  is,  that  they  were  to 
take  the  charge  of  the  churches  during 
the  absence  of  the  apostles.    The  apostles 
were  about  to  leave  them.    They  were 
just  organized  into  churches ;  were  in- 
experienced ;   needed    Counsel    and    di- 
rection ;  were  exposed   to  dangers  ,•  and 
it  was  necessary,  therefore,  that  persons 
should  be  designated  to  watch  over  tho 
spiritual  interests  of  the  brethren.     Tho 
probability  is,  that  they  performed  all  tho 
functions  that  wTere  required  in  the  in- 
fant and  feeble  churches ;  in  exhorting 
instructing,  governing,  &c.      The  more 
experienced   and   able   would    be   most 
likely  to  be  active  in  exhorting  and  in- 
structing  the    brethren  ;  and    all    would 
be  useful  in  counselling  and  guiding  the 
flock.      The    same    thing    occurred    in 
the  church   at   Ephesus.     See  Notes  on 
Ants  xx.  17 — 23.     It  is  not   improbable 


212 


THE  ACTS. 


A.  D.  52.J 


34  And  after  they  had  passed 
throughout  Pisidia,  they  came  to 
Pamphylia. 

25  And  when  they  had  preached 
the  word  in  Perga,  they  went  down 
into  Attalia : 

26  And  thence  sailed  to  Antioch, 


lhat  the  business  of  instructing,  or  teach- 
ing", would  be  gradually  confined  to  the 
more  talented  and  able  of  the  elders, 
and  that  the  others  would  be  concerned 
mainly  in  governing  and  directing  the 
general  affairs  of  the  church.  TT  In  every 
church.  It  is  implied  here  that  there  were 
elders  in  each  church  ;  that  is,  that  in 
each  church  there  was  more  than  one. 
See  ch.  xv.  21.  where  a  similar  phraseolo- 
gy occurs,  and  where  it  is  evident  that 
there  was  more  than  one  reader  of  the 
law  of  Moses  in  each  city.  Titus  i.  5, 
"  I  left  thee  in  Crete,  that  thou  shouldst 

ordain  elders  in  every  city."     Acts  xx. 

17,  "  And  from  Miletus  he  sent  to  Ephe- 
sus,  and  called  the  elders  of  the  church" 
It  could  not  mean,  therefore,  that  they 
appointed  a  single  minister  or  pastor  to 
each  church,  but  they  committed  the 
v,  hole  affairs  of  the  church  to  a  bench  of 
elders.  IT  And  had  prayed  with  fasting. 
With  the  church.  They  were  about  to 
leave  them.  They  had  intrusted  the  in- 
terests of  the  church  to  a  body  of  men 
chosen  for  this  purpose ;  and  they  now 
commended  the  church  and  its  elders  to- 
gether to  God.  Probably  they  had  no 
prospect  of  seeing  them  again  ;  and  they 
parted  as  ministers  and  people  should 
part,  and  as  Christian  friends  should  part, 
witii  humble  prayer,  commending  them- 
selves to  the  protecting  care  of  God. 
1!  They  commended  them,  &c.  They 
committed  the  infant  church  to  the  guar- 
dianship of  the  Lord.  They  were  fee- 
ble, inexperienced,  and  ex|«)sed  to  dan- 
gers ;  but  in  tiis  hands  they  were  safe. 
T  To  the  Lard,&c.  The  Lord  Jesus.  The 
connexion  shows  that  he  is  particularly 
referred  to.  In  his  hands,  the  redeemed 
are  secure.  When  we  part  with  Chris- 
tian friends,  we  may,  with  confidence, 
leave  them  in  his  holy  care  and  keeping. 

24  ITiroughotU  Pisidia.  Note  ch.  xiii. 
M  H  They  came  to  Pamphylia.  Note, 
eh.  xiii.  13.  These  places  they  had  visit- 
ed before. 

,25.  In  Perga.  Note,  ch.  xiii.  13. 
IT  They  went  down  into  Attalia.  This 
was  a  city  of  Pamphvlia,  situated  on  the 
eea-shore,  It  was  built  by  A'talus  Phila- 
delt,hus,  king  of  Pergamus,  who  gave  it 


a  from  whence  they  had  been  re- 
commended to  b  the  grace  of  God 
for  the  work  which  they  fulfilled. 
27  And  when  they  were  come, 
and  had  gathered  the  church  toge- 
ther they  rehearsed  c  all  that  God 
had  done  with  them,  and  how  he 


his  own  name.    It  is  now  called  Antali. 
{Rob.  Cal.) 

26.  And  thence  sailed  to  Antioch.  Note, 
ch.  xi.  19.  *X  From  whence  they  had  been 
recommended,  &c.  Where  they  had  been 
appointed  to  this  missionary  tour  by  the 
church,  ch.  xiii.  1 — 4.  IT  To  the  grace  oj 
God.  His  favour  and  protection  had 
been  implored  for  them  in  their  perilous 
undertaking.  IT  For  the  work  which  they 
fulfilled.  This  shows  conclusively,  (1.) 
That  they  had  accomplished  fully  the 
work  which  was  originally  contem- 
plated. It  was  strictly  a  missionary 
tour  among  the  Gentiles.  It  was  an  im- 
portant and  hazardous  enterprise;  ana 
was  the  first  in  which  the  church  for 
mally  engaged.  Honce  so  much  import- 
ance is  attached  to  it,  and  so  faithful  a 
record  of  it  is  preserved.  (2.)  It  shows 
that  the  act  by  which  they  were  set 
apart  to  this  (Act*  xiii  1 — 3)  was  not  an 
ordination  to  the  ministerial  office.  It 
was  an  appointment  to  a  missionary  tour. 
(3.)  It  shows  that  the  act  was  not  an  ap- 
pointment to  the  apostleship.  Paul  was  an 
apostle  before  by  the  express  appointment 
of  the  Saviour;  and  Barnabas  was  never 
an  apostle  in  the  original  and  proper  sense 
of  the  term.  It  was  a  designation  to  a  tem- 
porary work,  which  was  now  fulfilled. 

We  may  remark,  also,  in  regard  to 
this  missionary  tour  (1.)  That  the  work 
of  missions  is  one  which  early  engag- 
ed the  attention  of  Christians.  (2.)  It 
entered  into  their  plans,  and  was  one  in 
which  the  church  was  deeply  interested. 
(3.)  The  work  of  missions  is  attended  with 
danger.  Men  are  now  no  less  hostile  to 
the  gospel  than  they  were  in  Lvstra  and 
Iconium.  (4.)  Missionaries  should  be  sus- 
tained by  the  prayers  of  the  church.  And, 
d5.)  In  the  conduct  of  Paul  and  Barnabas. 
missionaries  have  an  example  in  founding 
churches,  and  in  regard  to  their  own  tri- 
als and  persecutions.  If  Paul  and  Barna 
bas  were  persecuted,  missionaries  ma\  be 
now.  And  if  the  grace  of  Christ  wa*  suf- 
ficient to  sustain  them,  it  is  not  the  less 
sufficient  to  sustain  those  of  our  own 
times  amidst  all  the  dangers  attending 
the  preaching  of  the  cross  in  pagan  lands. 

27.   The  i/ rehearsed,  &c   ch.  xi.4    They 


A.  D.  46.] 


CHAPTER  XV. 


213 


had  opened  °  the  door  of  faith  unto 
the  Gentiles. 

28  And  there   they  abode   long 
time  with  the  disciples. 

j  lCor.16.9.  2Cor.2.12.  Rev.S.8. 


related  what  had  happened ;  their  dan- 
gers and  their  success.  This  they  did 
because  they  had  been  sent  out  by  the 
church,  and  it  was  proper  that  they 
should  give  an  account  of  their  work  ; 
and  because  it  furnished  a  suitable  occa- 
sion of  gratitude  to  God  for  his  mercy. 
IT  All  (/tat  God  had  done,  &e.  In  protect- 
ing, guarding  them,  &c.  All  was  traced 
to  God.  IT  Had  opened  (he  door  of  faith. 
Had  furnished  an  opportunity  of  preach- 
ing the  gospel  to  the  Gentiles.  1  Cor.  xvi. 
9.  2  Cor.  ii.  12. 

23.  And  there  ihey  abode.  At  Antioch. 
U  Long  time.  How  long  is  not  intimated  ; 
but  we  hear  no  more  of  them  until  the 
council  at  Jerusalem,  mentioned  in  the 
next  chapter,  if  the  transactions  record- 
ed in  this  chapter  occurred,  as  is  sup- 
posed, about  A.  D.  45  or  46,  and  the  coun- 
cil at  Jerusalem  assembled  A.  D.  51  or  53, 
as  is  supposed,  then  here  is  an  interval  of 
from  five  to  eight  years  in  which  we  have 
no  account  of  them.  Where  they  were, 
or  what  was  their  employment  in  this 
interval,  the  sacred  historian  has  not  in- 
formed us.  It  is  certain,  however,  that 
Paul  made  several  journeys  of  which  we 
have  no  particular  record  in  the  New 
Testament;  and  it  is  possible  that  some 
of  those  journeys  occurred  during  this 
interval.  Thus  he  preached  the  gospel 
as  far  as  Illyricum.  Rom.  xv.  19.  And  in 
2  Cor.  xi.  23 — 27,  there  is  an  account  of 
trials  and  persecutions,  of  many  of  which 
we  have  no  distinct  record,  and  which 
might  have  occurred  during  this  interval. 
We  may  be  certain  that  these  holy  men 
were  not  idle.  And  we  may  learn  from 
their  example  to  fill  up  our  time  with  use- 
fulness ;  to  bear  all  persecutions  and  trials 
without  a  murmur;  and  to  acknowledge 
the  good  hand  of  God  in  our  preservation 
in  our  travels  ;  in  our  defence  when  wfl 
are  persecuted ;  in  all  the  opportunities 
which  may  be  open  before  us  to  do  good  ; 
and  in  all  the  success  which  may  attend 
our  efforts.  Christians  should  remember 
that  it  is  God  who  opens  doors  of  useful- 
ness ;  and  they  should  regard  it  as  a  mat- 
ter of  thanksgiving  that  such  doors  are 
opened,  and  that  they  are  permitted  to 
spread  the  gospel,  whatever  toil  it  may 
cost,  whatever  persecution  they  may 
endure,  whatever  perils  they  may  en- 
counter. 


CHAPTER  XV. 

A  ND  h  certain  men  which  came 

-^*-   down  from  Judea,  taught  the 

brethren,  and  said,  Except c  ye  be 


CHAPTER  XV. 

1.  And  certain  men.  These  were  men 
undoubtedly  who  had  been  Jews,  but 
who  were  now  converted  to  Christianity, 

The  fact  that  they  were  willing  to  refer 
the  matter  in  dispute  to  the  apostles  and 
elders  (ver.  2),  shows  that  they  had  pro- 
fessedly embraced  the  Christian  religion. 
The  account  which  follows  is  a  record  of 
the  first  internal  dissension  which  occur- 
red in  the  Christian  church.  Hitherto 
they  had  been  struggling  against  external 
foes.  Violent  persecutions  had  raged,  ano* 
had  fully  occupied  the  attention  of  Chris- 
tians. But  now  the  churches  were  al 
peace.  They  enjoyed  great  external  pros- 
perity in  Antioch.  And  the  great  ene- 
my of  souls  took  occasion  then,  as  he 
has  often  done  in  similar  circumstances 
since,  to  excite  contentions  in  tno 
church.itself ;  so  that  when  external  vio- 
lence could  not  destroy  it,  an  effort  was 
made  to  secure  the  same  object  by  inter- 
nal dissension  and  strife.  The  history, 
therefore,  is  particularly  important,  as  it 
is  the  record  of  the  first  unhappy  debate 
which  arose  in  the  bosom  of  the  church. 
It  is  further  important,  as  it  shows  the 
manner  in  which  such  controversies  were 
settled  in  apostolic  times ;  and  as  it  estab- 
lished some  very  important  principles  re- 
specting the  perpetuity  of  the  religious 
rites  of  the  Jews.  IT  Came  down  from 
Judea.  To  Antioch,  and  to  the  regions 
adjacent  which  had  been  visited  by  the 
apostles,  ver.  23.  Judea  was  a  high  and 
hilly  region,  and  going  from  that  toward 
the  level  countries  adjacent  to  the  sea, 
was  represented  to  be  descending  or  going 
down.  •  IT  Taught  the  brethren.  That  is, 
Christians.  They  endeavoured  to  con- 
vince them  of  the  necessity  of  keeping  the 
laws  of  Moses.  1  Except  ye  be  circum- 
cised. This  was  the  leading  or  principal 
rite  of  the  Jewish  religion.  It  was  indis- 
pensable to  the  name  and  privileges  of  a 
Jew  Proselytes  to  their  religion  were 
circumcised  as  well  as  native-born  Jews, 
and  they  held  it  to  be  indispensable  to 
salvation.— It  is  evident  from  this,  that 
Paul  and  Barnabas  had  dispensed  with 
this  rite  in  regard  to  the  Gentile  converts, 
and  that  they  intended  to  found  the  Chris- 
tian  church  on  the  principle  that  the 
Jewish  ceremonies  were  to  cease.  When 
however,  it  was  necessary  to  conciliate 


214 


THE  ACTS. 


LA.  h. 


circumcised  after  a  the  manner  of 
Moses,  ye  cannot,  be  saved. 

2  "When  therefore  Paul  and  Bar- 
nabas had  no  small  dissension  and 
disputation  with  them,  they  deter- 

a  Lev.  12.3. 


the  minds  of  the  Jews  and  to  prevent  con- 
tention, Paul  did  not  hesitate  to  practise 
circumcision,  ch.  xvi.  3.  IT  After  the  man- 
ner of  Moses.  According  to  the  custom 
which  Moses  commanded ;  according  to 
the  Mosaic  ritual.  1T  Ye  cannot  be  saved. 
The  Jews  regarded  this  as  indispensable 
to  salvation.  The  grounds  on  which  they 
would  press  it  on  the  attention  of  Gentile 
converts  would  he  very  plausible,  and 
such  as  would  produce  much  embarrass- 
ment. For,  (1.)  It  would  be  maintained 
that  the  laws  of  Moses  were  the  laws  of 
God,  and  were  therefore  unchangeable  ; 
and,  (2.)  It  would  doubtless  be  maintained 
that  the  religion  of  the  Messiah  was  only 
a  completing  and  perfecting  of  the  Jew- 
ish religion ; — that  it  was  designed  sim- 
ply to  carry  out  its  principles  according  to 
the  promises,  and  not  to  subvert  and  de- 
stroy any  thing  that  had  been  established 
bv  divine  authority. — It  is  usually  not  dif- 
ficult to  perplex  and  embarrass  young 
converts  with  questions  of  modes,  and 
rites,  and  forms  of  religion  ;  and  it  is  not 
uncommon  that  a  revival  is  followed  by 
some  contention  just  like  this.  Opposing 
sects  urge  the  claims  of  their  peculiar 
rites,  and  seek  to  make  proselytes,  and  in- 
troduce contention  and  strife  into  an 
otherwise  peaceful  and  happy  Christian 
community. 

2.  Had  no  small  dissension  and  dispu- 
tation. The  word  rendered  dissension 
((rric-i,-)  denotes  sometimes  sedition  or  in- 
testine war,  and  sometimes  earnest  and 
violent  disputation  or  controversy.  Acts 
xxiii.  7.  10.  In  this  place  it  clearly  de- 
notes that  there  was  earnest  and  warm 
discussion;  but  it  is  not  implied  that 
there  was  any  improper  heat  or  temper 
on  the  part  of  Paul  and  Barnabas.  Im- 
portant principles  were  to  be  settled  in 
regard  to  the  organization  of  the  church. 
Doctrines  were  advanced  by  the  Judaiz- 
ing  teachers  which  were  false,  and  which 
tended  to  great  strife  and  disorder  in  the 
church.  Those  doctrines  were  urged 
with  great  zeal,  were  declared  to  be  es- 
sential to  salvation,  and  would  therefore 
lend  greatly  to  distract  the  minds  of 
Christians,  and  to  produce  great  anxiety. 
ft  became  therefore  necessary  to  meet 
them  wilh  dfcetermined  purpose,  and  to 
estaDiish  the   truth  on   an   immoveable 


mined  that  *  Paul  and  Barnabas, 
and  certain  other  of  them,  should 
go  up  to  Jerusalem,  unto  the  apos- 
tles and  elders,  about  this  ques- 
tion. 

iGal.2.1. 


basis. — And  the  case  shows  that  it  is  right 
to  "  contend  earnestly  for  the  faith"  (Jude 
3) ;  and  when  similar  cases  occur  it  is 
proper  to  resist  the  approach  of  error  with 
all  the  arguments  which  may  be  at  our 
command,  and  with  all  the  weapons 
which  truth  can  furnish.  It  is  further 
implied  here,  that  it  is  the  duty  of  the 
ministers  of  the  gospel  to  defend  the  truth 
and  to  oppose  error.  Paul  and  Barnabas 
regarded  themselves  as  set  for  this  pur- 
pose (comp.  Phil.  i.  17,  "Knowing  that 
I  am  set  for  the  defence  of  the  gospel"); 
and  Christian  ministers  should  be  quali- 
fied to  defend  the  truth ;  and  should  be 
willing  with  a  proper  spirit  and  with  great 
earnestness  to  maintain  the  doctrines  re- 
vealed. IT  They  determined.  There  was 
no  prospect  that  the  controversy  would 
be  settled  by  contention  and  argument. 
It  would  seem,  from  this  statement,  that 
those  who  came  down  from  Judea  were 
also  willing  that  the  whole  matter  should 
be  referred  to  the  apostles  at  Jerusalem. 
The  reason  for  this  may  have  been,  (1.) 
That  Jerusalem  would  "be  regarded  by 
them  as  the  source  of  authority  in  the 
Christian  church,  as  it  had  been  among 
the  Jews.  (2.)  Most  of  the  apostles  and 
the  most  experienced  Christians  were 
there.  They  had  listened  to  the  instruc- 
tions of  Christ  himself;  had  been  long  in 
the  church  ;  and  were  supposed  to  be 
better  acquainted  with  its  design  and  its 
laws.  (3.)  Those  who  came  from  Judea 
would  not  be  likely  to  acknowledge  the 
authority  of  Paul  as  an  apostle  :  the  au- 
thority of  those  at  Jerusalem  they  would 
recognise.  (4.)  They  might  have  had  a 
very  confident  expectation  that  the  de- 
cision there  would  be  in  their  favour.  The 
question  had  not  been  agitated  there. 
They  had  all  been  Jews.  And  it  is  cer- 
tain that  they  continued  as  yet  to  attend 
in  the  temple  service,  and  to  conform  to 
the  Jewish  customs.  They  might  have 
expected  therefore,  with  great  confidence, 
that  the  decision  w  ould  be  in  their  favour, 
and  they  were  willing  to  refer  it  to  those 
at  Jerusalem.  IT  Certain  other  of  them 
Of  the  brethren  ;  probably  of  each  party 
They  \\d  not  go  to  debate ;  or  to  giv* 
their  opinion  ;  or  to  vote  in  the  case  then, 
selves;  but  to  lay  the  question  fairly  be 
fore  the  aocstles  and  elders.     IT  Unto  tin 


A.  D.  52. J 


CHAPTER  XV. 


115 


3  And  being-  a  brought,  on  their 
way  by  the  church,  they  passed 
through  Phenice  and  Samaria,  de- 
claring- the  conversion6  of  the  Gen- 
tiles :  and  they  caused  great  joyc 
unto  all  the  brethren. 

4  And  when  they  were  come  to 
Jerusalem,  they  were  received  of 
the  church,  and  of  the  apostles  and 

o  Rom. 15  24.  lCor.16.6,11.3  Jno.6.  b  c.11.27. 

e  Luke  15.7,10. 


apostles.  The  authority  of  the  apostles  in 
Burh  a  case  would  be  acknowledged  by  all. 
They  had  been  immediately  instructed  by 
the  Saviour,  and  had  the  promise  of  infal- 
lible guidance  in  the  organization  of  the 
church.  Notes,  Matt.  xvi.  19;  xviii.  18. 
V  And  elders.  Note,  ch.  xi.  30.  Gr.  Presby- 
ters. See  Note,  ch.  xiv.  23.  Who  these 
were,  of  what  was  their  office  and  authori- 
ty, it  is  not  easy  now  to  determine.  It 
may  refer  to  the  aged  men  in  the  church 
at  Jerusalem,  or  to  those  who  were  ap- 
pointed to  rule  and  to  preach  in  connexion 
with  the  apostles.  As  in  the  synagogue 
it  was  customary  to  determine  questions 
by  the  advice  of  a  bench  of  elders,  there 
is  no  improbability  in  the  supposition 
that  the  apostles  would  imitate  that  cus- 
tom, and  appoint  a  similar  arrangement 
in  the  Christian  church.  (Grotius.)  It  is 
generally  agreed  that  this  is  the  journey 
.o  which  Paul  refers  in  Gal.  ii.  1 — 10.  If 
so,  it  happened  fourteen  years  after  his 
conversion.  Gal.  ii.  1.  It  was  done  in  ac- 
cordance with  the  divine  command,  "  by 
revelation."  Gal.  ii.  2.  And  among  those 
who  went  with  him  was  Titus,  who  was 
afterwards  so  much  distinguished  as  his 
companion.  Gal.  ii.  3.  IT  About  this  ques- 
tion. The  question  whether  the  ceremo- 
nial laws  of  Moses  were  binding  on  Chris- 
tian converts.  In  regard  to  the  nature 
and  design  of  this  council  at  Jerusalem, 
see  Note  on  ver.  30,  31. 

3.  And  being  brought  on  their  way  by 
the  church.  Being  attended  and  conduct- 
ed by  the  Christian  brethren.  See  Note, 
Rom.  xv  24.  It  was  customary  for  the 
Christians  to  attend  the  apostles  in  their 
travels.  Comp.  1  Cor.  xvi.  6. 11.  3  John  0. 
H  Through  Phenice.  Note,  ch.xi.  19.  1T  And 
Samaria.  These  places  were  directly  on 
their  route  to  Jerusalem.  1T  Declaring  the 
conversion,  &c.  Of  the  Gentiles  in  Anli- 
och,  and  in  the  regions  in  Asia  Minor 
through  which  they  had  travelled.  These 
remarkable  events  they  would  naturally 
communicate  with  joy  to  the  Christians 
with  whom  they  would  have  intercourse 


elders ;  and  tl  ey  d  declared  ah 
things  that  Gt  d  had  done  with 
them. 

5  But  '  there  rose  up  certain  of 
the  sect  of  the  Pharisees  which  be- 
lieved, saying, '  That  it  was  need- 
ful to  circumcise  them,  and  to  com- 
mand them  to  keep  the  law  of  Mo- 
ses. 

d  c.21.19.  i  or,  rote  up,  «aid  they,  certain, 

e  ver.l. 

in  their  journey.  11  Caused  great  joy.  At 
the  news  of  the  extensive  spread  of  the 
gospel.  It  was  an  indication  of  their  deep 
feeling  in  the  interests  of  religion,  that 
they  thus  rejoiced.  Where  Christians  are 
themselves  awake,  and  engaged  in  tho 
service  of  Christ,  they  rejoice  at  the  news 
of  the  conversion  of  sinners.  Where  they 
are  cold,  they  hear  such  news  with  indif- 
ference, or  with  the  utmost  unconcern. 
One  way  of  testing  our  feelings  on  the 
subject  of  religion  is,  by  the  emotions 
which  we  have  when  we  hear  of  exten- 
sive and  glorious  revivals  of  religion. 
Comp.  Note,  Acts  viii.  8. 

4.  They  were  received  of  (he  church.  By 
the  church,  in  a  hospitable  and  friendly 
manner.  They  were  acknowledged  as 
Chiistian  brethren,  and  received  with 
Christian  kindness.  See  Gal.  ii.  9.  11"  And 
they  declared.  Paul  and  Barnabas,  and 
those  with  them.  That  is,  they  stated  tho 
case  ;  the  remarkable  conversion  of  the 
Gentiles,  the  evidence  of  their  piety,  and 
the  origin  of  the  present  dispute. 

5.  But  there  rose  up,  &c.  It  has  been 
doubted  whether  these  are  the  words  of 
Paul  and  Barnahas,  relating  what  occur- 
red at  Antioch  ;  or  whether  they  are  the 
words  of  Luke,  recording  what  took  place 
at  Jerusalem.  The  correct  exposition  is 
probably  that  which  refers  it  to  the  latter. 
For,  (1.)  This  seems  to  be  the  most  obvi- 
ous interpretation.  (2.)  The  use  of  the 
words  "rose  up"  implies  that.  Those 
who  disturbed  the  church  at  Antioch  are 
said  to  have  come  down  from  Judca  (ver. 
1);  and  if  this  place  referred  to  that  oc- 
currence, the  same  words  would  have 
been  retained.  (3.)  The  particular  spe- 
cification here  of  "  the  sect  of  tho  Phari- 
sees," looks  a.s  if  this  was  an  occurrence 
taking  place  at  Jerusalem.  No  such  spe- 
cifieation  exists  respecting  those  who 
came  down  to  Antioch;  but  it  would 
seem  here,  as  if  this  party  in  Jerusalem 
resolved  still  to  abide  by  the  law,  and  to 
impose  those  rites  on  the  Christian  con- 
verts.    However,  this  interpretation   is 


216 


THE  ACTS. 


[A.D.  59. 


6  And  the  apostles  and  elders 
came  together,  a  for  to  consider  of 
this  matter. 

7  And  when  there  had  been 
much  disputing,  Peter  rose  up  and 
said  unto  them,  Men  and  brethren, 
ye  know  b  how  that  a  good  while 
ago  God  made  choice  among  us, 
that  the  Gentiles  by  my  mouth 
should  hear  the  word  of  the  gospel, 
and  believe. 

aMalt.18.20.  b  Matt.  16.18,19.  c.10.20. 

by  no  means  certain.  IT  Which  believed. 
Who  maintained,  or  taught.  IT  That  it 
was  needful,  &c.     Note,  ver.  1. 

6.  And  the  apostles  and  elders,  &c.  They 
came  together  in  accordance  with  the  au- 
thority in  Matt,  xviii.  19,  20.  It  would 
seem,' also,  that  the  whole  church  was 
convened  on  this  occasion ;  and  that  they 
concurred,  at  least,  in  the  judgment  ex- 
pressed in  this  case.  See  ver.  12.  22,  23. 
IT  For  to  consider  this  matter.  Not  to  decide 
it  arbitrarily,  or  even  by  authority,  with- 
out deliberation ;  but  to  compare  their 
views,  and  to  express  the  result  of  the 
whole  to  the  church  at  Antioch.  It  was 
a  grave  and  difficult  question,  deeply  af- 
fecting the  entire  constitution  of  the  Chris- 
tian church,  and  they  therefore  solemnly 
engaged  in  deliberation  on  the  subject. 

7.  Muck  disputing.  Or  rather,  much 
inquiry,  or  deliberation.  With  our  word 
disputing  we  commonly  connect  the  idea 
of  heat  and  anger.  This  is  not  necessa- 
rily implied  in  the  word  used  here.  It 
might  have  been  calm,  solemn,  deliberate 
inquiry;  and  there  is  no  evidence  that  it 
was  conducted  with  undue  warmth  or 
anger.  IT  Peter  rose  up  and  said.  Peter 
was  probably  the  most  aged,  and  was 
most  accustomed  to  speak,  ch.  ii.  14,  &c. 
iii.  6.  12.  Besides,  there  was  a  particular 
reason  lor  his  speaking  here,  as  he  had 
been  engaged  in  similar  scenes,  and  un- 
derstood the  case,  and  had  had  evidence 
that  God  had  converted  sinners  without 
the  Mosaic  rites,  and  knew  that  it  would 
have  been  inexpedient  to  have  imposed 
these  rites  on  those  who  had  thus  been 
converted.  IT  A  good  while  ago.  Seech. 
x.  Some  time  since.  So  long  since  that 
there  had  been  opportunity  to  ascertain 
whether  it  was  necessary  to  observe  the 
laws  of  Moses  in  order  to  the  edification 
of  the  church.  IT  God  made  choice,  &c. 
That  is,  of  all  the  apostles,  he  designated 
me  to  engage  in  this  work.  Comp.  Note, 
Matt  xvi.  18,  with  Acts  x  IT  Thai  the 
Gentiles.  Cornelius,  and  those  who  were 


8  And  God,  which  cknoweth  the 
hearts,  bare  them  witness,  giving 
them  the  Holy  Ghost,  even  as  lit 
did  unto  us ; 

9  And  put  no  difference  between 
us  and  them,  purifying  d  their  hearts 
by  faith. 

10  Now  therefore  why  tempt  ye 
God,  to  put  a  yoke  e  upon  the  neck 
of  the  disciples,  which  neither  our 
fathers  nor  we  were  able  to  bear  ? 

cc.1.24.        dHeb.9.13,14.  lPet.1.22.        eGal.5.1. 


assembled  with  him  at  Caesarea.  This 
was  the  first  case  that  had  occurred,  and 
therefore  it  was  important  to  appeal  to  it. 

8.  And  God,  which  knoweth  the  hearts 
ch.  i.  24.  God  thus  knew  whether  they 
were  true  converts  or  not,  and  gave  a  de- 
monstration that  he  acknowledged  them 
as  his.  IT  Giving  them  the  Holy  Ghost,  &c. 
ch.  x.  45,  46. 

9.  And  put  no  difference,  &c.  Though 
they  had  not  been  circumcised,  and 
though  they  did  not  conform  to  the  law 
of  Moses.  Thus  God  showed  that  the 
observance  of  these  rites  was  not  neces- 
sary in  order  to  the  true  conversion  of 
men,  and  to  acceptance  with  him.  He 
did  not  give  us,  who  are  Jews,  any  ad- 
vantage over  them,  but  justified  and  puri- 
fied all  in  the  same  manner.  IT  Purifying 
their  hearts.  Thus  giving  the  best  evi- 
dence that  he  had  renewed  them,  and 
admitted  them  to  favour  with  him.  IT  By 
faith.  By  believing  on  the  Lord  Jesus 
Christ.  This  showed  that  the  plan  on 
which  God  was  now  about  to  show  fa- 
vour to  men,  was  not  by  external  rites 
and  ceremonies,  but  by  a  scheme  which 
required  faith  as  the  only  condition  of  ac- 
ceptance. It  is  further  implied  here,  that 
there  is  no  true  faith  which  does  not  pji- 
riiy  the  heart. 

10.  Why  tempt  ye  God  ?  Why  provoke 
him  to  displeasure?  Why,  since  he  has 
shown  his  determination  to  accept  them 
without  such  rites,  do  you  provoke  him  by 
attempting  to  impose  on  his  own  people 
rites  without  his  authority,  and  against 
his  manifest  will  ?  The  argument  is,  that 
God  had  already  accepted  them.  To  at- 
tempt to  impose  these  rites  would  be  to 
provoke  him  to  anger;  to  introduce  oh 
servances  which  he  had  shown  it  was  his 
purpose  should  now  be  abolished.  V  To 
put  a  yoke.  That  which  would  be  bur- 
densome and  oppressive,  or  which  would 
infringe  on  their  just  freedom,  as  the  chil- 
dren of  God.  It  is  called  in  Gal.  v.  1  "  a 
yoke  of  bondage."    Note,  Matt,  juiii.  1. 


A.  D.  59.] 


CHAPTEIt  XV. 


217 


11   But  we  believe  that  through  |      13  And  after  they  had  held  their 


•the  grace  of  the  Lord  Jesus  Christ 
we  shall  be  saved,  even  as  they. 

19  Then  all  the  multitude  kept 
silence,  and  gave  audience  to  Bar- 
nabas and  Paul,  declaring  what 
miracles  and  wonders  God  had 
wrought  b  among  the  Gentiles  by 
them. 

a  Rom.2.34.  Eph.2.8.  Tit.3.4,5.  i  c.14.17. 


A  yoke  is  an  emblem  of  slavery  or  bond- 
age (1  Tim.  vi.  1) ;  or  of*  affliction  (Lam. 
iii.  27),-  or  of  punishment  (Lam.  i.  14);  or 
of  oppressive  and  burdensome  ceremo- 
nies, as  in  this  place  ;  or  of  the  restraints 
-jf  Christianity.  Matt.  xi.  29,  30.  In  this 
place  they  are  called  a  yoke  because, 
(1.)  They  were  burdensome  and  oppres- 
sive ;  and,  (2.)  Because  they  would  be  an 
infringement  of  Christian  freedom.  One' 
design  of  the  gospel  was  to  s"et  men  free 
from  such  rites  and  ceremonies.  The  yoke 
here  referred  to  is  not  ihe  moral  law,  and 
the  just  restraints  of  religion  ;  but  the  ce- 
remonial laws  and  customs  of  the  Jews. 
II  Which  neither  our  fathers,  &c.  Which 
have  been  found  burdensome  at  all  times. 
They  were  expensive,  and  painful,  and 
oppressive  :  and  as  they  had  been  found 
to  be  so,  it  was  not  proper  to  impose  them 
on  the  Gentile  converts,  but  should  rather 
rejoice  at  any  evidence  that  the  people 
of  God  might  be  delivered  from  them. 
7  Were  able  to  bear.  Which  are  found  to 
be  oppressive  and  burdensome.  They 
were  attended  with  great  inconvenience, 
and  many  transgressions,  as  the  conse- 
quence. 

11.  But  we  believe.  We  apostles,  who 
have  been  with  them,  and  have  seen  the 
evidences  of  their  acceptance  with  God. 
IT  Through  the  grace,  &c.  By  the  grace 
or  mercy  of  Christ  alone,  without  any  of 
the  rites  and  ceremonies  <>f  the  Jews. 
"T  We  shall  be  saved,  enoi  as  they.  In  the 
same  manner,  by  the  mere- grace  of  Christ. 
So  far  from  being  necessary  to  (heir  sal- 
vation, they  are  really  of  no  use  in  ours. 
We  are  to  be  saved  not  by  these  ceremo- 
nies, but  by  the  mere  mercy  of  God  in 
the  Redeemer  They  should  not,  there- 
fore, be  imposed  on  others. 

12.  Then  all  the  multitude.  Evidently 
the  multitude  of  private  Christians  who 
were  assembled  on  this  occasion.  That 
it  does  not  refer  to  a  synod  of  ministers 
and  elders  merely,  is  apparent,  (1.)  Be- 

■  church,  the  brethren,  are  repre- 
sented as  having  been  present,  an  i  con- 
curring in  the  final  opinion  (ver.  22,  23); 

T 


peace, James  answered,  saying,Men 
and  brethren,  hearken  unto  me  : 

11  Simeon  hath  declared  c  how 
God  at  the  first  did  visit  the  Gen- 
tiles, to  take  out  of  them  a  people 
for  his  name. 

15  And  to  this  agree  the  words 
of  the  prophets ;  as  it  is  written,"1 

cLu.2.31,32.  dAm.9.ll,i2. 

and,  (2.)  Because  the  word  multitude  (t4 
srA.^d'ss)  would  not  have  been  used  in  de- 
scribing the  collection  of  apostles  and 
elders  merely.  Comp.  Luke  i.  10,  11.  13; 
v.  6;  vi.  17;  xix.  37.  John  v.  3;  xxi.  6. 
Acts  iv.  32;  vi.  2.  Matt.  iii.  7.  IT  Gave 
audience.  Heard,  listened  attentively  to. 
H  Barnabas  and  Paul.  They  were  deeply 
interested  in  it;  and  they  were  qualified 
to  give  a  fair  statement  of  the  facts  as 
they  had  occurred.  11  Declaring  what 
miracles  and  wonders,  &c.  The  argu- 
ment here  evidently  is,  that  God  had  ap- 
proved their  work  by  miracles ;  that  he 
gave  evidence  that  what  they  did  had 
his  approbation  ;  and  that  as  ail  this  was 
done  without  imposing  on  them  the  rites 
of  the  Jews,  so  it  would  follow  that  those 
were  not  now  to  be  commanded. 

13.  James  answered.  James  the  Less, 
son  of  Alpheus.  See  Note,  ch.  xii.  1. 
IT  Hearken  unto  me.  This  whole  transac- 
tion shows  that  Peter  had  no  such  autho- 
rity in  the  church  as  the  Papists  pretend, 
for  otherwise  his  opinion  would  have 
been  followed  without  debate.  James 
had  an  authority  not  less  than  that  of  Pe- 
ter. It  is  possible  that  he  might  have 
been  next  in  age  (comp.  1  Cor.  xv.  7); 
and  it  seems  morally  certain  t!.ar  he  re- 
mained for  a  considerable  part  of  his  life 
in  Jerusalem.  Acts  xii.  17;  xxi.  18.  Gal 
i.  19;  ii.  9.  12. 

14.  Simeon.  This  a  Hebrew  name. 
The  Greek  mode  ot  writing»il  commonly 
was  Simon.  It  was  one  of  the  names  of 
Peter.  Matt.  iv.  13.  If  To  take  out  of  tht  in 
a  people.  To  choose  from  among  the  Gen- 
tiles those  who  should  be  his  friends. 

15.  The  words  of  the  projmets.  Amos 
ix.  11  i2.  It  was  a  very  material  point 
with  them,  as  Jews,  to  inquire  whether 
this  was  in  accordance  with  the  predic- 
tions of  the  Scriptures.  The  most  power- 
ful revivals  of  religion,  and  the  most 
striking  demonstrations  of  the  divine  pre- 
sence, will  be  in  accordance  with  the 
Bible;  and  should  be  tested  by  them. 
This  habit  was  always  manifested  by  the 
apostles  and  early  Christians,  and  should 


218 


THE  ACTS. 


[A.  D.  5i2 


16  After  this  I  will  return,  and  I      17  That  the  residue  of  men  might 
will  build  again  the  tabernacle  of    seek  after  the   Lord,  and   all   the 

Gentiles,  upon  whom  my  name  is 


David,  which  is  fallen  down ;  and 
1  will  build  again  the  ruins  thereof, 
and  I  will  set  it  up  : 


called,  saith  the  Lord,  who  doeth 
all  these  things. 


be  followed  by  Christians  at  all  times. 
Unless  a  supposed  work  of  grace  accords 
with  the  Bible,  and  can  be  defended  by 
it,  it  must  be  false,  and  should  be  opposed. 
Comp.  Isa.  viii<  20. 

16.  After  this.    This  quotation  is  not 
made  literally  either  from  the  Hebrew,  or 
the  Septuagint.  which  differs  also  from 
the  Hebrew.    The  17th  verse  is  quoted 
literally  from  the  Septuagint ;  but  in  the 
16th  the  general  sense  only  of  the  passage 
is  retained.    The  main  point  of  the  quo- 
tation, as  made  by  James,  was,  to  show 
that  according  to  the  prophets  it  was  con- 
templated that  the  Gentiles  should  be  in- 
troduced to  the  privileges  of  the  children 
of  God  ;  and  on  this  point  the  passage  has 
a  direct  bearing.    The  prophet  Amos  (ix. 
8—10)  had  described  the  calamines  that 
should  come  upon  the  nation  of  the  Jews, 
by  their  being  scattered  and  driven  away. 
This  implied  that  the  city  of  Jerusalem, 
and  the  temple,  and  the  walls  of  the  city 
should  be  destroyed.    But  after  that  (Heb. 
••  on  that  day,"  ver.  11,  that  is,  the  day 
when  he  should  revisit  them,  and  recover 
them),   he  would  restore  them  to  their 
former  privileges;    would  rebuild  their 
temple,  their  city,  and  their  walls,  ver. 
11.     And  not  only  so,  not  only  should  the 
blessing  descend    on  the   Jews,   but    it 
should  also  be  extended  to  others.     The 
"  remnant  of  Edom,"  "  the  heathen  upon 
whom"   his  "name    would   be    called" 
(Amos  ix.  12),  should  also  partake  of  the 
mercy  of  God,  and  be  subject  to  the  Jew- 
ish people ;  and  a  time  of  general  pros- 
perity and  of  permanent  blessings  should 
follow.  Amos  ix.  13—15.    James  under- 
stands this  as  referring  to  the  times  of  the 
Messiah,  and  to  the  introduction  of  the 
gospel  to  the  Gentiles.     And  so  the  pas- 
sage (Amos  ix.  12)  is  rendered  in  the  Sep- 
tuagint.    See  ver.   17.    IT  1  will  return. 
When  the  people  of  God  are  subjected  to 
calamities  and  trials,  it  is  often  represented 
as  if  God  had  departed  from  them.    This 
returning,  therefore,  is  an  image  of  their 
restoration  to  his  favour,  and  to  prosperity. 
This  is  not,  however,  in  the  Hebrew,  in 
Amosix.  11.     IT  /  v;ill  build  again.     In 
the  calamities  that  should  come  upon  the 
nation  (Amos  ix.  8),  it  is  implied  that  the 
temple  and  the  city  should  lie  destroyed. 
To  build  them  again  would  he  a  proof  of 
h:s  returning  favour.    1  The  tabernacle  of 


David.  The  tent  of  David.  Here  it  means 
the  house,  or  royal  residence  of  David, 
and  the  kings  of  Israel.  That  is,  he  would 
restore  them  to  their  former  glory  and 
splendour,  as  his  people.  The  referenco 
here  is  not  to  the  temple,  which  was  the 
work  of  Solomon  ;  but  to  the  magnificence 
and  splendour  of  the  dwelling  place  of 
David  ;  that  is,  to  the  full  enjoyment  of 
their  former  high  privileges  and  blessings. 
IF  Which  is  fallen  down.  Which  would 
be  destroyed  by  the  captivity  under  the 
king  of  Babylon,  and  by  the  long  neglect, 
and  decay  resulting  from  their  being  car- 
ried to  a  distant  land.  IT  The  ruins  there- 
'of.  H eb. "  close  up  the  breaches  thereof." 
That  is,  it  should  be  restored  to  its  former 
prosperity  and  magnificence  ;  an  emblem 
of  the  favour  of  God,  and  of  the  spiritual 
blessings  that  should  in  future  times  de. 
scend  on  the  Jewish  people. 

17.  Tliat  the  residue  of  men.  This  verse 
is  quoted  literally  from  the  Septuagint, 
and  differs  in  some  respects  from  the  He- 
brew. The  phrase  "  the  residue  of  men" 
here,  is  evidently  understood,  both  by  the 
LXX.  and  by  James,  as  referring  to  others 
than  Jews,  to  the  Gentiles.  The  rest  of 
the  world— implying  that  many  of  them 
would  be  admitted  to  the  friendship  and 
favour  of  God.  The  Hebrew  is,  "that 
they  may  possess  the  remnant  of  Edom." 
This  change  is  made  in  the  Septuagint 
by  a  slight  difference  in  the  reading  of 
two  Hebrew  words.  The  LXX.,  instead 
of  the  Hebrew  wv»i,  s^ial1  inherit,  read 
■jjPTPi  shall  seek  of  thee;  and  instead  of 
Dns,  Edom,  they  read  tDnN.  Man,  or 
mankind,  i.  e.  men.  Why  this  variation 
occurred,  cannot  be  explained  ;  but  the 
.sense  is  not  materially  different.  In  the 
Habrew,  the  word  Edom  has  undoubted 
reference  to  another  nation  than  the 
Jewish ;  and  the  expression  means,  that 
in  the  great  prosperity  of  the  Jews,  after 
their  return,  they  should  extend  the  in- 
fluence of  their  religion  to  other  nations  ; 
that  is,  as  James  applies  it,  the  Gentiles 
might  be  brought  to  the  privileges  of  the 
children  of  God.  IF  And  also  the  Gentiles, 
Heb.  All  the  heathen;  i.  e.  all  who 
were  not  Jews.  This  was  a  clear  rredic- 
tion  that  other  nations  were  to  be  favoured 
Aviththe  light  of  the  true  religion,  and 
that  without  any  mention  of  their  con 


A.  I).  52.] 


CHAPTER  XV. 


219 


18  Known0  unto  Cod  are  all  his 
works,  from  the '  beginning  of  the 
world. 

1!)  Wherefore  my  sentence  is, 
that  we   trouble  not  them,  which 

oNum.23.19.  Isa.46.10. 

forming  to  the  rites  of  the  Jewish  people. 
*:  Upon  whom  my  name  is  called.  Who 
are  called  by  my  name,  or  who  are  re- 
garded by  me  as  my  people.  IT  Whodoeth 
ail  these  thing*.  That  is,  who  will  cer- 
tainly accomplish  this  in  its  time. 

18.  Known  unto  God,  &c  Note,  ch.  l. 
24.  The  meaning  of  this  verse,  in  this 
connexion,  is  this.  God  sees  every  thing 
future  ;  he  knows  what  he  will  accom- 
plish ;  he  has  a  plan  ;  and  all  his  works 
are  bo  arranged  in  his  mind,  that  he  sees 
all  things  distinctly  and  clearly.  As  he 
foretold  these,  it  was  a  part  of  his  plan  ; 
and  its  it  was  a  part  of  his  plan  long  since 
foretold,  it  should  not  be  opposed  and  re- 
sisted by  us. 

1'.).  My  senlencn.  Gr.  I  judge  (nelva>); 
that  is,  I  give  my  opinion.  It  is  the  usual 
language  in  which  a  judge  delivers  his 
opinion;  but  it  does  not  imply  here  that 
James  assumed  authority  to  settle  the 
case,  but  merely  that  he  gave  his  opinion, 
or  counsel.  IT  That  we  trouble  not  them. 
That  we  do  not  molest,  disturb,  or  oppress 
them,  by  imposing  on  them  unneces- 
sary and  burdensome  rites  and  ceremo- 
nies. 

20.  That  we  write  unto  them.  Express- 
ing our  judgment,  or  our  views  of  the 
case.  This  verse  has  greatly  perplexed 
commentators.  The  main  grounds  of 
difficulty  have  been,  (1.)  Why  fornica- 
tion— an  offence  against  the  moral  law, 
and  about  which  there  could  be  no  dis- 
pute— should  have  been  included ;  and, 
(2.)  Whether  the  prohibition  to  abstain 
from  blood  is  still  binding.  1T  That  they 
abstain.  That  they  refrain  from  these 
things,  or  wholly  avoid  them.  IT  Pollu- 
tions of  idols.  The  word  rendered  pollu- 
tions means  anv  kind  of  defilement.  But 
here  it  is  evidently  used  to  denote  the 
flesh  of  those  animals  that  were  offered 
ice  to  idols.  See  ver.  29.  That 
flesh,  after  being  offered  in  sacrifice,  was 
often  exposed  for  sale  in  the  markets,  or 
was  served  up  at  feasts.  1  Cor.  x.  25 — 
29.  It  became  a  very  important  question 
whether  it  was  right  for  Christians  to 
partake  of  it.  The  Jews  would  contend 
that  it  was,  in  fact,  partaking  of  idolatry. 
The  Gentile  converts  would  allege  that 
thev  did  not  eat  it  as  a  sacrifice  to  idols,  or 


from  among  the  Gentiles  are  turned4 
to  God  : 

20  Hut  that  we  write  unto  them, 
that  they  abstain  from  pollutions 
of  c  idols,   and  from  fornication, d 


MThrss.1.9. 
2.14,20;  9.20. 


c  Er.20.4,5.  lCor.8.1,&c.  10.23.  Rev. 
dlCor.6.9,18.  Col.3.5   lTbess.4.3. 


lend  their  countenance  in  any  way  to  tbe 

idolatrous  worship  where  it  had  been 
offered.  See  this  subject  discussed  at 
length  in  1  Cor.  viii.  4 — 13.  As  idolatry 
was  forbidden  to  the  Jews  in  every  form, 
and  as  partaking  even  of  the  sacrifices 
to  idols,  in  their  feasts,  might  seem  to 
countenance  idolatry,  the  Jews  would  be 
utterly  opposed  to  it ;  and  for  the  sake  of 
peace,  James  advised  that  they  be  recom- 
mended to  abstain  from  this.  To  partake 
of  that  food  might  not  be  morally  wrong 
(1  Cor.  \iii.  4),  but  it  would  give  occasion 
for  scandal  and  offence ;  and,  therefore, 
as  a  matter  of  expediency,  it  was  advised 
that  they  should  abstain  from  it.  IT  And 
from  fornication.  The  word  used  here 
(7Tceviiu)  is  applicable  to  all  illicit  inter 
course  ;  and  may  refer  to  adultery,  incest 
and  licentiousness  in  any  form.  There 
has  been  much  diversity  of  opinion  in  re 
gard  to  this  expression.  Interpreters  have 
been  greatly  perplexed  to  understand 
why  this  violation  of  the  moral  law  bai 
been  introduced  amidst  the  violations  of 
the  ceremonial  law ;  and  the  question  is 
naturally  asked,  whether  this  was  a  sin. 
about  which  there  could  be  any  debate 
between  the  Jewish  and  Gentile  con- 
verts ?  Were  there  any  who  would  prac- 
tise it,  or  plead  that  it  was  lawful  ?  If 
not,  why  is  it  prohibited  here  ?  Various 
interpretations  have  been  proposed.  Some 
have  supposed  that  James  refers  here  to 
the  offerings  which  harlots  would  make 
of  their  gains  to  the  service  of  religion, 
and  that  James  would  prohibit  the  recep- 
tion of  it.  Beza,  Selden,  and  Schleusner 
suppose  the  word  is  taken  for  idolatry,  as 
it  is  often  represented  in  the  Scriptures  as 
consisting  in  unfaithfulness  to  God,  and 
as  it  is  often  called  adultery.  Heringius 
supposes  that  marriage  between  idolaters 
and  Christians  is  here  intended.  But, 
after  all,  the  usual  interpretation  of  the 
word,  as  referring  to  illicit  intercourse  of 
the  sexes  of  any  kind,  is  undoubtedly 
here  to  be  retained.  There  is  no  reason 
for  departing  from  the  ordinary  and  usual 
meaning  of  the  word.  If  it  be  asked, 
then,  why  this  was  particularly  forbidden, 
and  was  introduced  in  this  connexion,  we 
may  reply,  (1.)  That  this  vice  prevailed 
every  where  among   thu  Gentiles,  and 


220 


and    from   things    strangled,    and 
from  °  blood. 

21  For  Moses  of  old  time  hath 

oLev.17.14.  Deut.12.16,23. 


THE  ACTS.  [A.  D.  52 

in  every  city  them  that  preach  him 
being-  l  read  in  the  synagogues 
every  sabbath-day : 

fie.  13. 15,27. 


was  that  to  which  all  were  particularly 
exposed.  (2.)  That  it  was  not  deemed  by 
the  Gentiles  disgraceful.  It  was  practised 
without  shame,  and  without  remorse. 
Terence,  Adelph.  1,  2.  21.  See  Grotius. 
It  was  important,  therefore,  that  the  pure 
laws  of  Christianity  on  this  subject  should 
be  known,  and  that  special  pains  should 
be  taken  to  instruct  the  early  converts 
from  paganism  in  those  laws.  The  same 
thing  is  necessary  still  in  heathen  lands. 
(3.)  This  crime  was  connected  with  re- 
ligion. It  was  the  practice  not  only  to 
introduce  indecent  pictures  and  emblems 
into  their  worship,  but  also  for  females  to 
devote  themselves  to  the  service  of  par- 
ticular temples,  and  to  devote  the  avails 
of  indiscriminate  prostitution  to  the  ser- 
vice of  the  god,  or  the  goddess.  The  vice 
was  connected  with  no  small  part  of  the 
pagan  worship ;  and  the  images,  the  em- 
blems, and  the  customs  of  idolatry  every 
where  tended  to  sanction  and  promote  it. 
A  mass  of  evidence  on  this  subject,  which 
sickens  the  heart — but  which  would  be 
too  long  and  too  indelicate  to  introduce 
here — may  be  seen  in  Tholuck's  Nature 
and  Moral  Influence  of  Heathenism,  in 
the  Biblical  Repository,  for  July,  1832, 
pp.  441 — 464.  As  this  vice  was  almost 
universal ;  as  it  was  practised  without 
shame  or  disgrace;  as  there  were  no  laws 
among  the  heathen  to  prevent  it ;  as  it 
was  connected  with  all  their  views  of 
idol  worship,  and  of  religion;  it  was  im- 
portant for  the  early  Christians  to  frown 
upon  and  to  oppose  it,  and  to  set  a  pecu- 
liar guard  against  it  in  all  the  churches. 
It  was  the  sin  to  which,  of  all  others,  they 
were  the  most  exposed,  and  which  was 
most  likely  to  bring  scandal  on  the  Chris- 
tian religion.  It  is  for  this  cause  thai  it 
is  so  often  and  so  pointedly  forbidden  in 
the  New  Testament.  Rom.  i.  29.  1  Cor. 
vi.  13.  18.  Gal.  v.  19.  Eph.  v.  3.  1  Thess. 
iv.  3.  1T  And  from  things  strangled. 
That  is,  from  animals  or  birds  that  were 
killed  without  shedding  their  blood.  The 
reason  why  these  were  considered  by  the 
Jews  unlawful  to  be  eaten  was,  that  thus 
they  would  be  under  a  necessity  of  eat- 
ing blood,  which  was  positively  forbidden 
by  the  law.  Hence  it  was  commanded 
in  the  law,  that  when  any  beast  or  fowl 
was  taken  in  a  snare,  the  blood  should  be 
poured  out  before  it  was  lawful  to  be 
eaten     Lev.  xvii.  13.    If  And  from  blood. 


The  eating  of  blood  was  strictly  forbidden 
to  the  Jews.  The  reason  of  this  was  that 
it  contained  the  life.  Lev.  xvii.  11.  14. 
See  Note  on  Rom.  iii.  25.  The  use  of 
blood  was  common  among  the  Gentiles. 
They  drank  it  often  at  their  sacrifices, 
and  in  making  covenants  or  compacts. 
To  separate  the  Jews  from  them  in  this 
respect  was  one  design  of  the  prohibition. 
See  Spencer,  De  Leg.  Hebra?.  pp.  144, 145. 
169.  235.  377.  381.  594.  Ed.  1732.  See 
also  this  whole  passage  examined  at 
length  in  Spencer,  pp.  588—626.  The 
primary  reason  of  the  prohibition  was, 
that  it  was  thus  used  in  the  feasts  and 
compacts  of  idolaters.  That  blood  was 
thus  drank  by  the  heathens,  particularly 
by  the  Sabians,  in  their  sacrifices,  is  fully 
proved  by  Spencer,  De  Leg.  pp.  377 — 380. 
But  the  prohibition  specifies  a  higher  rea- 
son, that  the  life  is  in  the  blood,  and  that 
therefore  it  should  not  be  eaten.  On  this 
opinion  see  Note,  Rom.  iii.  25.  This  rea- 
son existed  before  any  ceremonial  law  ; 
is  founded  in  the  nature  of  things ;  has 
no  particular  reference  to  any  custom  of 
the  Jews;  and  therefore  is  as  forcible  in 
any  other  circumstances  as  in  theirs.  It 
was  proper,  therefore,  to  forbid  it  to  the 
early  Christian  converts ;  and  for  the 
same  reason  its  use  should  be  abstained 
from  every  where.  It  adds  to  the  force 
of  these  remarks,  when  we  remember 
that  the  same  principle  was  settled  be- 
fore the  laws  of  Moses  were  given  ;  and 
that  God  regarded  the  fact  that  the  life 
was  in  the  blood  as  of  so  much  importance 
as  to  make  the  shedding  of  it  worthy  of 
death.  Gen.  ix.  4 — 6.  It  is  supposed, 
therefore,  that  this  law  is  still  obligatory. 
Perhaps  also  there  is  no  food  more  un- 
wholesome than  blood  ;  and  it  is  a  further 
circumstance  of  some  moment  that  all 
men  naturally  tevolt  from  it  as  an  article 
of  food. 

21.  For  Moses.  The  meaning  of  this 
verse  is,  that  the  law  of  Moses,  prohibit- 
ing these  things,  was  read  in  the  syna- 
gogues constantly.  As  these  commands 
were  constantly  read,  and  as  the  Jewish 
converts  would  not  soon  learn  that  their 
ceremonial  law  had  ceased  to  be  binding, 
it  was  deemed  to  be  a  matter  of  expe- 
diency that  no  needless  offence  should  be 
given  to  them.  For  the  sake  of  peace,  it 
was  better  that  they  should  abstain  from 
meat  offered  to  idols  than  to  give  offence 


A.I).  52.] 

22  Then  pleased  it  the  apostles 
and  elders,  with  the  whole  church, 
to  send  chosen  men  of  their  own 
company  to  Antioch,  with  Paul  and 
Barnabas  ;  namely,  Judas  surnamed 
Barsabas,  ■  and  Silas,  chief  men 
among-  the  brethren : 

•J.'!  And  wrote  letters  by  them 
after  this  manner :  The  apostles 
and  elders,  and  brethren,  send  greet- 
ing unto  the  brethren  which  are  of 

a  c.  1.23. 

to  the  Jewish  converts.  Comp.  1  Cor.  viii. 
10 — 13.  IT  Of  old  time.  Greek,  From  an- 
cient generations.  It  is  an  established 
custom;  and  therefore  his  laws  are  well 
known,  and  have,  in  their  view,  not  only 
the  authority  of  revelation,  but  the  vene- 
rableness  of  antiquity.  1T  In  every  city. 
Where  there  were  Jews.  This  was  the 
case  in  all  the  cities  to  which  the  discus- 
sion here  had  reference,  IT  Them  that 
preach  him.  That  is,  by  reading  the  law 
of  Muses  But  in  addition  to  reading  the 
law.  it  was  customary  also  to  oiler  an 
explanation  of  its  meaning.  See  Notes 
on  Luke  iv.  16 — 22. 

22.  Then  it  pleased.  It  seemed  fit  and 
proper  to  them.  If  The  apostles  and  elders. 
To  whom  the  business  had  been  particu- 
larly referred,  ver.  2.  Comp.  eh.  xvi.  4. 
IT  with  the  whole  church.  All  the  Chris- 
tians who  were  there  assembled  together. 
They  concurred  in  the  sentiment,  and  ex- 
pressed their  approbation  in  the  letter 
that  was  sent.  ver.  23.  Whether  they  were 
consulted,  does  not  particularly  appear. 
But  as  it  is  not  probable  that  they  would 
volunteer  an  opinion  unless  they  were 
consulted,  it  seems  most  reasonable  to 
Buppose  that  the  apostles  and  elders  sub- 
mitted the  case  to  them  for  their  approba- 
tion. It  would  seem  that  the  apostles  and 
elders  deliberated  on  it,  and  decided  it; 
but  Btill,  for  the  sake  of  peace  and  unity, 
they  also  look  measures  to  ascertain  that 
their  decision  agreed  with  the  unanimous 
sentiment  of  the  church.  ^T  Chosen  men. 
Men  chosen  for  this  purpose.  1T  Of  their 
own  company.  From  among  themselves. 
Greater  weight  and  authority  would  thus 
be  attached  to  the.r  message.  IF  Judas, 
surnamed  Barsabas.  Possibly  the  same 
who  was  nominated  to  the  vacant  place 
in  the  apostleshrp.  ch.  i.  23.  But  Grotius 
supposes  that  it  was  his  brother.  IT  And 
Silas.  He  was  .afterwards  the  travelling 
companion  of  Paul.  ver.  4(J.  ch.  xvi.  25. 
29,-  xvii.  4.  10.  15.  He  is  also  the  same 
person,  probably,  who  is  mentioned  by  the 
t2 


CHAPTER  XV. 


221 


the  Gentiles  in  Antioch,  and  Syria, 
and  Cilicia : 

24  Forasmuch  as  we  have  heard, 
that  certain  b  which  went  out  from 
us  have  troubled  c  you  with  wrords, 
d  subverting  your  souls,  saying,  Ye 
must  be  circumcised,  and  keep  the 
law :  to  whom  e  we  gave  no  sutk 
commandment: 

25  It  seemed  good  unto  us,  being 
assembled  with  one  accord,  to  send 


name  of  Silvanus.  2  Cor.  i.  19.  1  Thess.  i. 
1.  2  Thess.  i.  1.  1  Pet.  v.  12.  11  Chief  men 

among  the  brethren.  Greek, Leaders.  Comp. 
Luke  xxii.  26.  Men  of  influence,  experi- 
ence, and  authority  in  the  church.  Judas 
and  Silas  are  said  to  have  been  proplu  lj. 
ver.  32.  They  had,  therefore,  been  en- 
gaged as  preachers  and  rulers  in  the 
church  at  Jerusalem. 

23.  And  wrote  letters.  Greek,  Having 
written.  It  does  not  mean  that  they  wrote 
more  than  one  epistle.  1T  By  them.  Greek, 
By  their  hand.  1F  After  this  manner. 
Greek,  These  things.  1i  Send  greeting. 
A  word  of  salutation,  expressing  their  de- 
sire of  the  happiness  {%*!e*1")  of  the  per- 
sons addressed.  Comp.  Matt  xxvi.  49; 
xxvii.  29.  Luke  i.  28.  John  xix.  3.  IF  In 
Antioch.  Where  the  difficulty  first  arose. 
IT  And  Syria.  Antioch  was' the  capital 
of  Syria,  and  it  is  probable  that  the  dis- 
pute was  not  confined  to  the  capital. 
11  And  Cilicia.  Note,  Acts  vi.  9.  Cilicia 
was  adjacent  to  Svria.  Paul  and  Barna- 
bas had  travelled  through  it;  and  it  is 
probable  that  the  same  difficulty  would 
exist  there  which  had  disturbed  the 
churches  in  Syria. 

24.  Forasmuch.  Since  we  have  heard 
H  That  certain.  That  some.  ver.  1.  IT  Have 
troubled  you  with  words.  With  doctrines 
They  have  disturbed  your  minds,  and 
produced  contentions.  IT  Subverting  your 
souls.  The  word  here  used  occurs  no- 
where else  in  the  New  Testament  (iv**- 
KtuA{avTts).  It  properly  means  to  collect 
together  the  vessels  used  in  a  house — the 
household  furniture — for  the  purpose  of 
removing  it.  •  It  is  applied  to  marauders, 
robbers,  and  enemies,  who  remove  and 
bear  off  property  ;  thus  producing  distress, 
confusion,  and  disorder.  It  is  thus  used 
in  the  sense  of  disturbing,  or  destroying; 
and  here  denotes  that  they  unsettled  their 
minds;  that  they  produced  anxiety,  dis- 
turbance, and  distress  by  these  doctrines 
about  Moses.  IT  To  whom  we  gave,  no  such 
commandment.      Tbey    weal,    therefore. 


chosen  men  unto  you,  with  our  be- 
loved Barnabas  and  Paul, 

2b"  Men  that  have  hazarded a 
their  lives  for  the  name  of  our  Lord 
Jesus  Christ. 

27  We  have  sent  therefore  Judas 
and  Silas,  who  shall  also  tell  you 
the  same  things  by  '  mouth. 

28  For  it  seemed  good  to  the 
Holy  Ghost,  and  to  us,  to  lay  upon 
you  no  greater  burthen  b  than  these 
necessary  things ; 

a  c.13.50;  14.19.  i  word.  b  Rev.2.24. 


THE  ACTS.  [A.  D.  52. 

29  That  ye  abstain  c  from  meats 
offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and 
from  fornication  :  from  which  if  ye 
keep  d  yourselves,  ye  shall  do  well. 
Fare  ye  well. 

30  So  when  they  were  dismissed, 
they  came  to  Antioch ;  and  when 
they  had  gathered  the  multitude 
together,  they  delivered  the  epistle : 

31  I  Hitch,  when  they  had  read, 
they  rejoiced  for  the  '2  consolation. 

c  ver.20.  d  2Cor.ll.9.  Jam.1.27.  Uno.5.21.  Jude 

20,21.  <>  or,  exhortation. 


without  authority.  Self-constituted  and 
self-sent  teachers  not  unfrequently  pro- 
duce disturbance  and  distress.  Had  the 
apostles  been  consulted  on  this  subject, 
the  difficulty  would  have  been  avoided. 
By  thus  saying  that  they  had  not  given 
them  a  command  to  teach  these  things, 
they  practically  assured  the  Gentile  con- 
verts that  they  did  not  approve  of  the 
course  which  those  who  went  from  Judea 
had  taken. 

26.  Men  that  have  hazarded  their  lives, 
&e.  See  eh.  xiv.  This  was  a  noble  tes- 
timony to  the  character  of  Barnabas  and 
Paul.  It  was  a  commendation  of  them  to 
the  confidence  of  the  churches,  and  an 
implied  expression  that  they  wished  their 
authority  to  be  regarded  in  the  establish- 
ment and  organization  of  the  church. 
11  For  the  name.  In  the  cause  of  the 
Lord  Jesus. 

27.  The  same  things.  The  same  things 
that  we  wrote  to  you.  They  shall  con- 
firm all  by  their  own  statements. 

28.  For  it  seemed  good  to  the  Holy  Ghost. 
This  is  a  strong  and  undoubted  claim  to 
inspiration.  It  was  with  special  reference 
to  the  organization  of  the  church,  that  the 
Holy  Spirit  had  been  promised  to  them 
by  the  Lord  Jesus.  Matt,  xviii.  18—20. 
John  xiv.  26.  II  No  greater  burthen.  To 
impose  no  greater  restraints ;  to  enjoin  no 
other  observances.  See  Note,  ver.  10. 
tf  Than  these  necessary  things.  Necessary, 
(1.)  In  order  to  preserve  the  peace  of  the 
church.  (2.)  To  conciliate  the  minds  of 
the  Jewish  converts,  ver.  21.  (3.)  Neces- 
sary in  their  circumstances,  particularly, 
because  the  crime  which  is  specified — 
licentiousness — was  one  to  which  all  early 
converts  were  particularly  exposed.  Note, 
ver.  20. 

29.  From  meats  offered  to  idols.  This 
ox  plains  what  is  meant  bv  "  pollutions  of 
idols."  ver.  20.     11  Ye  shall  do  well.    You 


will  do  what  ought  to  be  done  in  regard 
to  the  subjects  of  dispute. 

31.  They  rejoiced  for  the  consolation. 
They  acquiesced  in  the  decision  of  tho 
apostles  and  eiders,  and  rejoiced  that  they 
were  not  to  be  subjected  to  the  burden- 
some rites  and  ceremonies  of  the  Jewish 
religion.  This  closes  the  account  of  the 
first  Christian  council.  It  was  conducted 
throughout  on  Christian  principles,  in  a 
mild,  kind,  conciliatory  spirit;  and  is  a 
model  for  all  similar  assemblages.  It 
came  together,  not  to  promote,  but  to 
silence  disputation ;  not  to  persecute  the 
people  of  God,  but  to  promote  their  peace ; 
not  to  be  a  scene  of  harsh  and  angry  re- 
crimination, but  to  be  an  example  of  all 
that  was  mild,  and  tender,  and  kind 
Those  who  composed  it  came  together, 
not  to  carry  a  point,  not  to  overreach 
their  adversaries,  not  to  be  party  men, 
but  to  mingle  their  sober  counsels,  to  in- 
quire what  was  right,  and  to  express,  in  9. 
Christian  manner,  that  which  was  propel' 
to  be  done.  Great  and  important  princi- 
ples were  to  be  established,  in  regard  to 
the  Christian  church;  and  they  engaged 
in  their  work  evidently  with  a  deep  senso 
of  their  responsibility,  and  with  a  just 
view  of  their  dependence  on  the  aid  of 
ihe  Holy  Spirit.  How  happy  would  it 
have  been  if  this  spirit  had  been  possess- 
ed by  all  professedly  Christian  councils! 
How  happy,  if  all  had  really  sought  the 
peace  and  harmony  of  the  churches ; 
and  if  none  had  ever  been  convened  to 
kindle  the  fires  of  persecution,  to  evince 
the  spirit  of  party,  or  to  rend  and  destroy 
the  church  of  God  ! 

This  council  has  been  usually  appealed 
to  as  the  authority  for  councils  in  the 
church,  as  a  permanent  arrangement ; 
and  especially  as  an  authority  for  courts 
of  appeal  and  control.  But  it  establishes 
neither,  and  should  be  brought  as  an  au- 


A   D.  52.] 


CHAPTER  XV. 


223 


32  And  Judas  and  Silas,  being 
prophets  also  themselves,  exhorted 
the  brethren  with  many  words,  and 
confirmed  a  tJicm. 

33  And   after  they   had   tarried 

ac.U.21. 


thority  for  neither.  For,  (\.)  It  was  not  a 
court  of  appeal  in  any  intelligible  sense. 
!t  was  an  assembly  convened  for  a  spe- 
rm! purpose;  designed  to  settle  an  in- 
quiry  which  arose  in  a  particular  part  of 
ttie  church,  and  which  required  the  col- 
lected wisdom  of  the  apostles  and  elders 
to  seltle.  (2.)  It  had  none  of  the  marks 
or  appendages  of  a  court.  The  term  court, 
or  judicature,  is  nowhere  applied  to  it; 
nor  to  any  assembly  of  Christian  men,  in 
the  New  Testament.  Nor  should  these 
terms  be  used  now  in  the  churches. 
Courts  of  judicature  imply  a  degree  of 
authority,  which  cannot  be  proved  from 
the  New  Testament  to  have  been  con- 
ceded to  any  ecclesiastical  body  of  men. 
(3.)  There  is  not  the  slightest  intimation 
that  any  thing  like  permanency  was  to  be 
attached  to  this  council ;  or  that  it  would 
be  periodically  or  regularly  repeated.  It 
will  prove,  indeed,  that  when  cases  of 
difficulty  occur;  when  Christians  are  per- 
plexed and  embarrassed ;  or  when  con- 
tentions arise,  it  will  be  proper  to  refer  to 
Christian  men  for  advice  and  direction. 
Such  was  the  case  here ;  and  such  a 
course  is  obviously  proper.  If  it  should 
be  maintained  that  it  is  well  that  Chris- 
tian ministers  and  laymen  should  assem- 
ble periodically,  at  stated  intervals,  on 
the  supposition  that  such  cases  may  arise, 
this  is  conceded ;  but  the  example  of  the 
apostles  and  elders  should  not  be  pleaded 
as  making  such  assemblies  of  divine  right 
and  authority,  or  as  being  essential  to  the 
existence  of  a  church  of  God.  Such  an 
arrangement  has  been  deemed  to  be  so 
desirable  by  Christians,  that  it  has  been 
adopted  by  Episcopalians  in  their  regular 
annual  and  triennial  conventions;  by 
Methodists  in  their  conferences;  by  Pres- 
byterians in  their  general  assembly;  by 
Friends  in  their  yearly  meetings ;  by  Bap- 
tists and  Congregationalists  in  their  asso- 
ciations, <fec.  But  the  example  of  the 
council  summoned  on  a  special  emergency 
at  Jerusalem,  should  not  be  pleaded  as 
giving  divine  authority  to  all,  or  to  any 
of  these  periodical  assemblages.  They 
are  wise  and  prudent  arrangements,  con- 
tributing to  the  peace  of  the  church;  and 
the  example  of  the  council  at  Je 
ran  be  adduced  as  furnishing  as  much 
divine  authority  for  one  as  for  another; 


there  a  space,  they  were  let  go  t>  in 
peace  from  the  brethren  unto  the 
apostles. 

34  Notwithstanding,  it   pleased 
Silas  to  abide  there  still. 

4  1Cor.lG.ll.  2JDO.10. 


that  is,  it  does  not  make  all  or  either  of 
them  of  divine  authority,  or  as  obligatory 
on  the  church  of  God.  (4.)  It  should  bo 
added,  that  a  degree  of  authority  (conip. 
ch.  xvi.  4)  would,  of  course,  be  attached 
to  the  decision  of  the  apostles  and  elders 
at.  that  time,  which  cannot  be  to  any  body 
of  ministers  and  laymen  now.  Besides  it 
should  never  be  forgotten — what,  alas,  it 
seems  to  have  been  the  pleasure  and  the 
interest  of  ecclesiastics  to  forget — thai 
neither  the  apostles  nor  elders  asserted  any 
jurisdiction  over  the  churches  of  Antioch, 
Syria,  and  Cilicia  ;  that  they  did  not  claim 
a" right  to  have  these  cases  referred  to 
them  ;  that  they  did  not  attempt  "to  lord 
it"  over  their  faith  or  their  consciences. 
The  case  was  a  single,  specific,  definite 
question,  referred  to  them;  and  they  de- 
cided it  as  such.  They  asserted  no  ab- 
stract right  of  such  jurisdiction  ;  they 
sought  not  to  intermeddle  with  it;  they 
enjoined  no  future  reference  to  them,  to 
their  successors,  or  to  any  ecclesiastical 
tribunal.  They  evidently  regarded  the 
churches  as  blessed  with  the  most  ample 
freedom  ;  and  evidently  contemplated  no 
arrangement  of  a  permanent  character, 
asserting  a  right  to  legislate  on  articles 
of  faith,  or  to  make  laws  for  the  direction 
of  the  Lord's  freemen. 

32.  Being  prophets.  See  Note,  ch.  xi. 
27.  This  evidently  implies  that  they  had 
been  preachers  before  they  went  to  An- 
tioch. What  was  the  precise  nature  of 
the  office  of  a  prophet  in  the  Christian 
church,  it  is  not  easy  to  ascertain.  Possi- 
bly it  may  imply  that  they  were  teachers 
of  unusual  or  remarkable  ability.  Ti  Con- 
firmed them.  Strengthened  them  ;  that  is, 
by  their  instructions  and  exhortations. 
Note,  ch.  xiv.  22.  v 

33.  A  space.  For  some  time.  IT  They 
were  let  go  in  peace.  An  expression  im- 
plying that  they  departed  with  the  affeo* 
tionate  regard  of  the  Christians  to  whom 
tjjey  had  ministered,  and  with  their  high- 
est wishes  for  their  prosperity.  1  Cor.  xvi. 
11.  2  John  10.  Silas,  however,  it  seems, 
chose  to  remain.  H  Unto  the  apostles.  At 
Jerusalem.  Many  MSS.  however,  in- 
stead of  "unto  the  apostles"  read,  "  unto 
those  who  had  sent  them"  The  sense  is 
not  materiallv  different. 

34.  Notwithstanding,  <Src,    This  whole 


224 


35  Paul  also  and  Barnabas  con- 
tinued in  Antioeh,  teaching  and 
preaching  the  word  of  the  Lord, 
with  many  others  also. 

36  And  some  days  after,  Paul 
said  unto  Barnabas,  Let  us  go  again 
and  visit  our  brethren  in  a  every 
city  where  we  have  preached  the 
word  of  the  Lord,  and  see  how 
they  do. 

37  And  Barnabas  determined  to 
take  with  them  John  b  whose  sur- 
name was  Mark. 

38  But  Paul  thought  not  gOod  to 

nc.l3.4,&c.  ic.12.12,25.  Col.4.10. 

verse  is  wanting  in  many  MSS.  in  the 
Syriac,  Arabic,  and  Coptic  versions ;  and 
is  regarded  as  spurious  by  Mill,  Gries- 
bach,  and  by  other  critics.  It  was  proba- 
bly introduced  by  some  early  transcriber, 
who  judged  it  necessary  to  complete  the 
narrative.  The  Latin  Vulgate  reads,  "  It 
seemed  good  to  Silas  to  remain,  but  Ju- 
das went  alone  to  Jerusalem." 

35.  Paul  also,  and  Barnabas  continued 
in  Antioch.  How  long  a  time  is  unknown. 
It  is  probable  that  at  this  time  the  unhap- 
py incident  occurred  between  Paul  and 
Peter,  which  is  recorded  in  Gal.  ii.  1 1  — 14. 

36.  Let  us  go  again  and  visit  our  bre- 
thren. That  is,  in  the  churches  which 
they  had  established  in  Asia  Minor,  ch. 
xiii.  xiv.  This  was  a  natural  wish ;  and 
was  an  enterprise  that  might  be  attended 
with  important  advantages  to  those  feeble 
churches. 

37.  But  Barnabas  determined.  Greek, 
Willed,  or  was  disposed  to  (l/3oux.e6<retTo). 
IT  John,  &c.  Note,  ch.  xii.  12.  lie  had 
been  with  them  before  as  a  travelling  com- 
panion, ch.  xii.  25;  xiii.  5.  He  was  the 
son  of  a  sister  of  Barnabas  (Col.  iv.  10),  and 
it  is  probable  that  Barnabas'  affection  for 
nis  nephew  was  the  main  reason  fi>r  in- 
ducing him  to  wish  to  take  him  with  him 
in  the  journey.     # 

38.  But  Paid  Thought  not  good.  Did 
not  think  it  proper.  Because  he  could 
not  confide  in  his  perseverance  with  them 
in  the  toils  and  perils  of  their  journey. 
TT  Who  departed  from  them,  &c.  ch.  xiu. 
13.  Why  he  did  this  is  not  known.  It 
was  evidently,  however,  for  some  cause 
which  Paul  did  not  consider  satisfactory, 
and  which  in  his  view  disqualified  him 
from  being  their  attendant  again.  IT  To 
the  vyorh.    Of  preaching  the  gospel. 

39.  And  the  contention  was  so  sharp. 
The  word  used  here  (3r«gogu<r/«cs)  is  that 


THE  ACTS.  [A.  D.  5'2. 

take  him  with  them,  who  departed  c 
from  them  from  Pamphylia,  and 
went  not  with  them  to  the  work. 

39  And  the  contention  was  so 
sharp  between  them,  that  they  de- 
parted asunder  one  from  the  other : 
and  so  Barnabas  took  Mark,  and 
sailed  unto  Cyprus  : 

40  And  Paul  chose  Silas,  and 
departed,  being  recommended  d  by 
the  brethren  unto  the  grace  of 
God. 

41  And  he  went  through  Syria  and 
Cilicia,  confirming*  the  churches. 

cc.13.13.        dc.14.26;  20.32.         ec.16.5 


from  which  our  word  paroxysm  is  derived 
It  may  denote  any  excitement  of  mind, 
and  is  used  in  a  good  sense  in  Heb.  x.  24. 
It  here  means  evidently  a  violent  alterca- 
tion that  resulted  in  their  separation  for 
a  time,  and  in  their  engaging  in  different 
spheres  of  labour.  1T  And  sailed  unto 
Cyprus.  This  was  the  native  place  of 
Barnabas.     Note,  ch.  iv.  36. 

40.  Being  recommended.  Being  com- 
mended by  prayer  to  God.  Note.ch.  xiv.26. 

41.  Syria  and  Cilicia.  These  were 
countries  lying  near  to  each  other, 
which  Paul,  in  company  with  Barnabas, 
had  before  visited.  IT  Confirming  the 
churches.  Strengthening  them  by  instruc- 
tion and  exhortation.  It  has  iv>  reference 
to  the  rite  of  confirmation.  See  JVote, 
Acts  xiv.  22. 

In  regard  to  this  unhappy  contention 
between  Paul  and  Barnabsj,  and  their 
separation  from  each  othe* ,  w  .?  may  make 
the  following  remarks.  (1  )  That  no  apo- 
logy or  vindication  of  it  is  offered  by  the 
sacred  writer.  It  was  undoubtedly  im- 
proper and  evil.  It  wis  a  melancholy 
instance  in  which  even  apostles  evinced 
an  improper  spirit,  a-<d  engaged  in  im- 
proper strife.  (2.)  Ir  this  contention  it  is 
probable  that  Paul  was,  in  the  main, 
right.  Barnabas  serins  to  have  been  in- 
fluenced by  attachment  to  a  relative; 
Paul  sought  a  helper  who  would  not 
shrink  from  duty  and  danger.  It  is  clear 
that  Paul  had  the  sympathies  and  pravers 
of  the  church  in  his  favour  (ver.  40), 
and  it  is  more  than  probable  that  Barna- 
bas departed  without  any  such  sympathy. 
ver.  39.  (3.)  There  is  reason  to  think 
that  this  contention  was  overruled  for  the 
furtherance  of  the  gospel.  They  went  to 
different  places,  and  preached  to  different 
people.  It  often  happens  that  the  un 
happy  and  wicked  strifes  of  Christiana 


A  D.  53.] 


CHAPTER  XVI. 


225 


CHAPTER  XVI. 
HPHEN  came  he  to  Derbe  a  and 
■*•  Lystra:  and  behold,  a  certain 
disciple  was  there,  named  Timo- 
theus,  b  the  son  of  a  c  certain  wo- 
man, which  was  a  Jewess,  and  be- 
lieved ;  but  his  father  was  a  Greek  : 
9  Which  was  well  d  reported  of 


a  c.l 4.6. 
2TinU.5. 


6c.19.22.  Rom.  16.21.  lCor.4.17. 
d  c.6.3.  lTim.9hO.  lieu. 11.2. 


are  the  means  of  exciting  their  zeal,  and 
of  extending  the  gospel,  and  of  establish- 
ing churches.  But  no  thanks  to  their 
contention;  nor  is  the  guilt  of  their  anger 
and  strife  mitigated  by  this.  (4.)  This 
difference  was  afterwards  reconciled,  and 
Paul  and  Barnabas  again  became  travel- 
ling companions.  1  Cor.  ix.  6.  Gal.  ii.  9. 
(5.)  There  is  evidence  that  Paul  also  be- 
came reconciled  to  John  Mark.  Col.  iv. 
10.  Philem.  24.  2  Tim.  iv.  11.  How  long 
this  separation  continued  is  not  known  ; 
but  perhaps  in  this  journey  with  Barnabas, 
John  gave  such  evidence  of  his  courage 
and  zeal  as  induced  Paul  again  to  admit 
him  to  his  confidence  as  a  travelling  com- 
panion, and  as  to  become  a  profitable  fel- 
low-labourer. See  2  Tim.  iv.  11,  "Take 
Mark,  and  bring  him  with  thee ;  for  he  is 
profitable  to  me  for  the  ministry."  (6.) 
This  account  proves  that  there  was  no 
collusion  or  agreement  among  the  apostles 
to  impose  upon  mankind.  Had  there 
been  such  an  agreement,  and  had  the 
books  of  the  New  Testament  been  an  im- 
posture, the  apostles  would  have  been  re- 
presented as  perfectly  harmonious,  and  as 
united  in  all  their  views  and  efforts. 
What  impostor  would  have  thought  of  the 
device  of  representing  the  early  friends 
of  the  Christian  religion  as  divided,  and 
contending,  and  separating  from  each 
other  ?  Such  a  statement  has  an  air  of 
candour  and  honesty,  and  at  the  same 
time  is  apparently  so  much  against  the 
truth  of  the  system,  that  no  impostor 
would  have  thought  of  resorting  to  it. 
CHAPTER  XVI. 
1.  Tlien  came  he.  That  is,  Paul,  in 
company  with  Silas.  Luke  does  not 
give  us  the  history  of  Barnabas,  but  con- 
fines his  narrative  to  the  journey  of  Paul. 
tf  To  Derbe  and  Lystra.  Note,  ch.  xiv.  6. 
IT  And  behold  a  certain  disciple  named  Ti- 
molheus.  It  was  to  this  disciple  that  Paul 
afterwards  addressed  the  two  epistles 
which  bear  his  name.  It  is  evident  that 
he  was  a  native  of  one  of  these  places, 
but  whether  of  Derbe  or  Lystra  it  is  im- 
possible to  determine.    ?  The  son  of  a 


by  the  brethren  that  were  at  Lystra 
and  Ieonium. 

3  Him  would  Paul  have  to  fro 
forth  wirti  him ;  and  took  and  cir- 
cumcised him,  e  because  of  the 
.lews-' which  were  in  those  quar- 
ters ;  for  they  knew  all  that  his 
father  was  a  Greek. 

e  Gal.2.3-S;  5.1-3.       /  lCor.9.20. 


certain  woman,  &c.  Her  name  was  Eunice. 
2  Tim.  i.  5.  11  And  believed.  And  was  a 
Christian.  It  is  evident  also  that  her 
mother  was  a  woman  of  distinguished 
Christian  piety.  2  Tim.  i.  5.  It  was  not 
lawful  for  a  Jew  to  marry  a  woman  of 
another  nation,  or  to  give  his  daughter  in 
marriage  to  a  Gentile.  Ezra  ix.  12.  But 
it  is  probable  that  this  law  was  not  re- 
garded very  strictly  by  the  Jews  who 
lived  in  the  midst  of  heathen  nations.  It 
is  evident  that  Timothy,  at  this  time,  was 
very  young ;  for  when  Paul  besought 
him  to  abide  at  Ephesus,  to  take  charge 
of  the  church  there  (I  Tim.  i.  3),  he  ad- 
dressed him  then  as  a  young  man.  1  Tim. 
iv.  12,  "  Let  no  man  despise  thy  youth." 
IF  But  his  father  was  a  Greek.  Evidently 
a  man  who  had  not  been  circumcised,  for 
had  he  been,  Timothy  would  have  been 
also. 

2.  Which.  That  is,  Timothy.  The  con- 
nexion requires  us  to  understand  this  of 
him.  Of  the  character  of  his  father  no- 
thing is  known.  IT  Was  well  reported  of 
Was  esteemed  highly  as  a  young  man  of 
piety  and  promise.  Note,  ch.  vi.  3.  Comp. 
1  Tim.  v.  10.  Timothy  had  been  reli- 
giously educated.  He  was  carefully 
trained  in  the  knowledge  of  the  Holy 
Scriptures,  and  was  therefore  the  better 
qualified  for  his  work.     2  Tim.  iii.  15. 

3.  Him  would  Paul  have,  &c.  This  was 
an  instance  of  Paul's  selecting  young  men 
of  piety  for  the  holy  ministry.  It  shows. 
(1.)  That  he  was  disposed  to  look  up  and 
call  forth  the  talent  that  might  be  in  the 
church,  that  might  be  usefully  emplo 

It  is  quite  evident  that  Timothy  would 
not  have  thought  of  this,  had  it  not  been 
suggested  by  Paul.  The  same  thing,  Edu- 
cation societies  are  attempting  now  to  ac. 
complish.  (2.)  That  Paul  sought  proper 
qualifications,  and  valued  lliem.  Those 
were,  (a)  That  he  had  a  good  reputation 
for  piety,  &C.  ver.  2.  This  he  demanded 
as  an  indispensable  qualification  fi»r  u 
minister  of  the  gospel.  1  Tim.  iii.  7, 
"  Moreover  he  (a  bishop)  must  nave  a 
eood  report  of  them  which  are  p/ithouL' 


i!26 


THE  ACTS. 


[A.  D.  53. 


4  And  as  they  went  through  1  he 
shies,  they  delivered  them  the  de- 
;rees  for  to  keep,  that  were  ordain- 
ed a  of  the  apostles  asd  elders 
tvhieli  were  at  Jerusalem. 

5  And  so  were  the  churches  h  es- 
tablished in  the  faith,  and  increased 
in  number  daily. 


Comp.  Acts  xxii.  12.  {h)  Paul  esteemed 
him  to  be  a  young  man  of  talents  and 
prudence.  His  admitting  him  to  a  part- 
nership in  his  labours,  and  his  intrusting 
to  him  the  affairs  of  the  church  at  Ephe- 
sus,  prove  this,  (c)  He  had  been  care- 
fully trained  in  the  Holy  Scriptures.  A 
foundation  was  thus  laid  for  usefulness. 
And  this  qualification  seems  to  have  been 
deemed  by  Paul  of  indispensable  value 
for  the  right  discharge  of  his  duties  in 
this  holy  office.  1T  And  he  took  and  cir- 
cumcised him.  This  was  evidently  done 
to  avoid  the  opposition  and  reproaches  of 
the  Jews.  It  was  a  measure  not  binding 
in  itself  (comp.  ch.  xv.  1.  28,  29) ;  but  the 
neglect  of  which  would  expose  to  conten- 
tion and  opposition  among  the  Jews, 
and  greatly  retard  or  destroy  his  useful- 
ness. It  was  an  act  of  expediency  for 
the  sake  of  peace,  and  was  in  accordance 
with  Paul's  uniform  and  avowed  princi- 
ple of  conduct.  1  Cor.  ix.  20,  "  And  unto 
the  Jews  I  became  as  a  Jew,  that  I  might 
gain  the  Jews."     Comp.  Acts  xxi.  23 — 26. 

4.  And  as  they  went  through  the  cities. 
The  cities  of  Syria,  Cilicia,  &c.  IT  They 
delivered  them.  Paul  and  Silas  delivered 
to  the  Christians  in  those  cities.  H  The 
decrees.  t»  Siy/xxTx.  The  decrees  in  re- 
gard to  the  four  things  specified  in  ch.  xv. 
20.  29.  The  word  translated  decrees  oc- 
curs in  Luke  ii.  1,  "A  decree  from  Caesar 
Augustus;"  in  Acts  xvii.  7,  "The  de- 
crees of  Caesar;"  in  Eph.  ii.  15,  and  in 
Col.  ii.  14.  It  properly  means  a  law  or 
edict  of  a  king,  or  legislature.  In  this 
instance  it  was  the  decision  of  the  coun- 
cil in  a  case  submitted  to  it ;  and  implied 
an  obligation  on  the  Christians  to  submit 
to  that  decision.  The  laws  of  the  apos- 
tles would,  and  ought  to  be,  in  such  cases, 
esteemed  to  be  binding.  It  is  probable 
that  a  correct  and  attested  copy  of  the 
letter  (ch.  xv.  23 — 29)  would  be  sent  to 
the  various  churches  of  the  Gentiles. 
%  To  keep.  To  obey,  or  to  observe. 
*JT  That  were  ordained.  Gr.  That  were 
adjudged,  or  determined. 

5.  Established  in  the  faith.    Confirmed 


G  Now  when  they  had  gone 
throughout  Phrygia  and  the  region 
of c  Galatia,  and  were  forbidden  of 
d  the  Holy  Ghost  to  preach  the 
word  in  e  Asia, 

7  After  they  were  come  to  Mysia, 
they  assayed  to  go  into  Bythinia: 
but  the  Spirit  suffered  them  not. 

cGal.l.2.  IPet.l.l.  d  Amos  S.11,12.  JCor.12.ll. 

e  Rev. 1.4, 11. 

in  the  belief  of  the  gospel.  The  effect 
of  the  wise  and  conciliatory  measure  was 
to  increase  and  strengthen  the  churches. 

6.  Throughout  Phrygia.  This  was  the 
largest  province  of  Asia  Minor.  It  had 
Bythinia  noith  ;  Pisidia  and  Lycia  south ; 
Galatia  and  Cappadocia  east;  and  Lydia 
and  Mysia  west  IT  And  the  region  of 
Galatia.  This  province  was  directly  east 
of  Phrygia.  The  region  was  formerly 
conquered  by  the  Gauls.  They  settled 
in  it,  and  called  it,  after  their  own  name, 
Galatia.  The  Gauls  invaded  the  country 
at  different  times,  and  no  less  than  three 
tribes  or  bodies  of  Gauls  had  possession 
of  it.  Many  Jews  were  also  settled  there. 
It  was  from  this  cause  that  so  many  par- 
ties could  be  formed  there,  and  that  so 
much  controversy  would  arise  between 
the  Jewish  and  Gentile  converts.  See 
the  Epistle  to  the  Galatians.  II  And  were 
forbidden.  Probably  by  a  direct  revela- 
tion. The  reason  of  this  was,  doubtless, 
that  it  was  the  intention  of  God  to  extend 
the  gospel  farther  into  the  regions  of 
Greece  than  would  have  been  done  if 
they  had  remained  in  Asia  Minor.  This 
prohibition  was  the  means  of  the  first  in- 
troduction of  the  gospel  into  Europe. 
H  In  Asia.  See  Note,  ch.  ii.  9.  This  was 
doubtless  the  region  of  proconsular  Asia. 
This  region  was  also  called  Ionia.  Of 
this  region  Ephesus  was  the  capital ;  and 
here  were  situated  also  the  cities  of 
Smyrna,  Thyatira,  Philadelphia,  &c, 
within  which  the  seven  churches  men- 
tioned in  Rev.  i.  ii.  iii.  were  established. 
Cicero  speaks  of  proconsular  Asia  as  con- 
taining the  provinces  of  Phrygia,  Mysia, 
Caria,  and  Lydia.  In  all  this  region  the 
gospel  was  afterwards  preached  with 
great  success.  But  now  a  more  important 
and  a  wider  field  was  opened  before  Paul, 
and  Barnabas,  in  the  extensive  country 
of  Macedonia. 

7.  Mysia.  This  was  a  province  of  Asia 
Minor,  having  Propontis  on  the  north, 
Bythinia  on  the  east,  Lydia  on  the  south, 
and  the  iEgean  sea  on  the  west.  11  They 
assayed.    They  endeavoured ;    they  at- 


A.D.  52.] 


CHAPTER  XVI. 


227 


by  My  bin, 


8  And  they  passing 
came  down  to  n  Troas. 

9  And  a  vision  appeared  to  Paul 
in  the  night;  There  stood  a  man  b 
of  Macedonia,  and  prayed  him,  say- 
ing, Come  over  into  Macedonia,  and 
help  us. 

10  And  after  he  had  seen  the 
vision,  immediately  we  endeavour- 
ed to  gof  into  Macedonia,  assuredly 
gathering  that  the  Lord  had  called 

a2Cor.2A2.  2Tira.4.13.        i  c.19.30.         c  2Cor.2.13. 


tempted.     IT  lido  Biflhinia.     A  province 
of  Asia  Minor,  lying  east  of  Mysia. 

8.  Came  down  to  Troas.  This  was  a 
city  of  Phrygia  or  Mysia,  on  the  Helles- 
pont, between  Troy  north,  and  Assos 
south.  Sometimes  the  name  Troas,  or 
Troad,  is  used  to  denote  the  whole  coun- 
try of  the  Trojans,  the  province  where 
the  ancient  city  of  Troy  had  stood.  This 
region  was  much  celebrated  in  the  early 
periods  of  Grecian  history.  It  was  here 
that  the  events  recorded  in  the  Iliad  of 
Homer  are  supposed  to  have  occurred. 
The  city  of  Troy  has  long  since  been 
completely  destroyed.  Troas  is  several 
times  mentioned  in  the  New  Testament 
2  Cor.  ii.  12.  2  Tim.  iv.  13.  Acts  xx.  5. 

9.  And  a  vision.  Note.ch.  ix.  10.1T There 
stood  a  man,  &c.  The  appearance  of  a 
man,  who  was  known  to  be  of  Macedonia, 
probably,  by  his  dress  and  language. 
Whether  this  was  in  a  dream,  or  whether 
it  was  a  representation  made  to  the  senses 
while  awake,  it  is  impossible  to  tell. 
The  will  of  God  was  at  different  times 
made  known  in  both  these  ways.  Comp. 
Matt.  ii.  12.  Note,  Acts  x.  3.  Grotiua 
supposes  that  this  was  the  guardian  angel 
of  Macedonia,  and  refers  for  illustration 
to  Dan.  x.  12,  13.  20,  21.  But  there  seems 
to  be  no  foundation  for  this  opinion.  IT  Of 
Macedonia.  This  was  an  extensive  coun- 
try of  Greece,  having  Thrace  on  the  north, 
Thessaly  south,  Epirus  west,  and  the 
yEgean  sea  east.  It  is  supposed  that  it 
was  peopled  by  Kittim,  son  of  Javan.  Gen. 
x.  4.  The  kingdom  rose  into  celebrity 
chiefly  under  the  reign  of  Philip  and  his 
son  Alexander  the  Great.  It  was  the  first 
region  in  Europe  in  which  we  have  any 
record  that  the  gospel  was  preached. 
IT  And  help  vs.  That  is,  bv  preaching 
the  gospel.  This  was  a  call  to  preach 
the  gospel  in  an  extensive  heathen  land, 
amidst  many  trials  and  dangers.  To  this 
call,  notwithstanding  all  this  prospect  of 
danger,  they  cheerfully  responded,  and 


us  for  to  preaeh  the  gospel  unto 
them. 

1 1  Therefore  loosing  from  Troas, 
we  came  with  a  straight  course  to 
Samothracia,  and  the  next  day  to 
Neapolis ; 

12  And  from  thence  to  Philippi,*1 
which  is  the  '  chief  city  of  that  part 
of  Macedonia,  and  a  colony.  And 
we  were  in  that  city  abiding  cer- 
tain days. 

rfPhil.1.1.  »  or,  the  first. 


gave  themselves  to  the  work.  Their  con- 
duct was  thus  an  example  to  the  church. 
From  all  portions  of  the  earth  a  similar 
call  is  now  coming  to  the  churches. 
Openings  of  a  similar  character,  for  the 
introduction  of  the  gospel,  are  presented 
in  all  lands.  Appeals  are  coming  from 
every  quarter;  and  all  that  seems  now 
necessary  for  the  speedy  conversion  of 
the  world  is,  for  the  church  to  enter  into 
these  vast  fields  with  the  self-denial,  spi- 
rit, and  zeal  which  characterized  the  apos- 
tle Paul. 

10.  We  endeavoured.  This  is  the  first 
instance  in  which  Luke  refers  to  himself 
as  being  in  company  with  Paul.  It  is 
hence  probable  that  he  joined  Paul  and 
Silas  about  this  time;  and  it  is  evident 
that  he  attended  him  in  his  travels,  as  re- 
corded throughout  the  remainder  of  the 
Acts.  1T  Assuredly  gathering.  Being  cer- 
tainly convinced. 

11.  Loosing  from  Troas.  Setting  sail 
from  this  place.  IT  To  Samothracia.  This 
was  an  island  in  the  JEgean  sea,  not  far 
from  Thrace.  It  was  peopled  by  inhabit- 
ants from  Samos  and  from  Thrace,  and 
hence  called  Samothracia.  It  was  about 
twenty  miles  in  circumference  ;  and  was 
an  asylum  for  fugitives  and  criminals. 
^  And  the  next  day  to  Neapolis.  This  was  a 
maritime  city  of  Macedonia,  near  the  bor- 
ders  of  Thrace.    It  is  now  (filled  Napoh. 

12.  And  from  thence  to  Philippi.  Tho 
former  name  of  this  city  was  Dathoe.  It 
was  repaired  and  adorned  by  Philip,  tho 
father  of  Alexander  the  Great,  and  aftft* 
him  was  called  Philippi.  It  was  famous 
lor  having  been  the  place  where  several 
battles  were  fought  in  the  civil  wars  of 
the  Romans,  and  among  others,  for  the 
decisive  battle  between  Brutus  and  An- 
tony. At  this  place  Brutus  killed  himself] 
To  the  church  in  this  place  Paul  after- 
wards wrote  the  epistle  which  bears  its 
name.  H  Which  is  the  chief  city  of  that 
part  of  Macedonia.    This  whole  region 


228 


THE  ACTS. 


[A.  D.  52. 


13  And  on  the  '  sabbath  we  went 
out  of  the  city  by  a  river  side,  where 
prayer  a  was  wont  to  be  made :  and 
we  sat  down,  and  spake  unto  the 
women  which  resorted  thither. 

14  And  a  certain  woman  named 
Lydia,  a  seller  of  purple,  of  the  city 
oi'Thyatira,  which  worshipped  God, 
heard  us.-   whose  heart b  the  Lord 

i  sabbath-day  «  c.21.5.  2>Luke  24.45. 

had  been  conquered  by  the  Romans  un- 
der Paulue  Emilius.  By  him  it  was  di- 
vided into  four  parts  or  provinces.  (JJvy.) 
The  Syriao  version  renders  it,  "  a  city  of 
the  first  part  of  Macedonia;"  and  there  is 
a  medal  extant  which  also  describes  this 
region  by  this  name.  It  has  been  pro- 
posed, therefore,  to  alter  the  Greek  text 
in  accordance  with  this,  since  it  is  known 
that  Amphipolis  was  made  the  chief  city 
by  Paulus  Emilius.  But  it  may  be  re- 
marked, that  although  Amphipolis  was 
the  chief  city  in  the  time  of  Paulus  Emi- 
lius, it  may  have  happened  that  in  the 
lapse  of  two  hundred  and  twenty  years 
from  that  time,  Philippi  might  have  be- 
come the  most  extensive  and  Splendid 
city.  The  Greek  here  may  also  mean 
simply  that  this  was  the  first  city  to  which 
ihey  arrived  in  their*  travels.  IT  And  a 
colony.  This  is  a  Latin  word,  and  means 
that  this  was  a  Roman  colony.  The  word 
denotes  a  city  or  province  which  was 
planted  or  occupied  by  Roman  citizens. 
On  one  of  the  coins  now  extant,  it  is  re- 
corded that  Julius  Caesar  bestowed  the 
advantages  and  dignity  of  a  colony  on 
Philippi,  which  Augustus  afterwards  con- 
firmed and  augmented.  See  Rob.  Cat. 
Art.  Philippi.  it  Certain  days.  Some  days. 
13.  And  on  the  Sabbath.  There  is  no 
doubt  that  in  this  city  there  were  Jews. 
In  the  time  of  the  apostles  they  were  scat- 
tered extensively  throughout  the  known 
world.  %  By  a  river  side.  What  river 
this  was,  is  not  known.  It  is  known,  how- 
ever, that  the  Jews  were  accustomed  to 
provide  water,  or  to  build  their  syna- 
gogues and  oratories  near  water,  for  the 
convenience  of  the  numerous  washings 
beibreand  during  Ueir  religious  services. 
T  Where  prayer.  Where  there  was  a 
proseuchee,  or  place  of  prayer ;  or  where 
prayer  was  commonly  offered.  The  Greek 
will  bear  either;  but  the  sense  is  the 
same.  Places  for  prayer  were  erected 
by  the  Jews  in  the  vicinity  of  cities  and 
towns,  and  particularly  where  there  were 
not  Jewish  families  enough,  or  where 
they  were  forbidden  by  the  magistrate  to 


opened,  that  she  attended  unto  the 
things  which  were  spoken  of  Paul. 

15  And  when  she  was  baptized, 
and  her  household,  she  besought ' 
us,  saying,  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into 
my  house,  and  abide  there.  And  she 
constrained  us. 

16  And  it  came  to  pass,  as  we 

cHeb.13.2. 


erect  a  synagogue.  These  proseuchee,  or 
places  (it  prayer,  were  simple  enclosures 
made  of  stones  in  a  grove,  or  under  a  tree, 
where  there  would  be  a  retired  and  con 
venient  place  for  worship.  11  Was  wont. 
Was  accustomed  to  be  offered  ;  or  where 
it  was  established  by  custom.  IT  And 
spake  unto  the  vwmen,  &c.  This  was  pro- 
bably before  the  regular  service  of  the 
place  commenced. 

14.  A  seller  of  purple.  Purple  was  a 
most  valuable  colour,  obtained  usually 
from  shell-fish.  It  was  chiefly  worn  by 
princes  and  by  the  rich  ;  and  the  traffic  in 
it  might  be  very  profitable.  IT  The  city 
of  Thyatira.  This  was  a  city  of  Lydia. 
in  Asia  Minor,  now  called  Ak-hsar.  The 
art  of  dying  was  particularly  cultivated, 
as  appears  from  an  inscription  found 
there.  (See  Kuinoel.)  IT  Which  worship- 
ped God.  A  religious  woman,  a  prose- 
lyte. Note,  ch.  xiii.  16.  IF  Whose  heart  the 
Lord  opened.     See  Note,  Luke  xxiv.  45. 

15.  And  v;hen  she  teas  baptized.  Appa- 
rently without  any  delay.  Comp.  Acts  li. 
41  ;  viii.  38.  Tt  was  usual  to  be  baptized 
immediately  on  believing.  IT  A?id  her 
household.  Greek,  Her  house  (o  o7xos  kutJjs), 
Her  family.  No  mention  is  made  of  their 
having  believed.  And  the  case  is  one 
that  affords  a  strong  presumptive  proof 
that  this  was  an  instance  of  household  or 
infant  baptism.  For,  (1.)  Her  believing  is 
particularly  mentioned.  (2.)  It  is  not  in- 
timated that  they  believed.  On  the  con- 
trary, it  is  strongly  implied  that  they  did 
not.  (3.)  It  is  manifestly  implied  that  they 
were  baptized  because  she  believed.  It 
was  the  offering  of  her  family -to  the  Lord. 
It  is  just  such  an  account  as  would  now 
be  given  of  a  household  or  family  that 
were  baptized  on  the  faith  of  the  parent. 
IT  If  ye  have  judged  me  to  be  faithful  If 
you  deem  me  a  Christian,  or  a  believer. 
IT  And  she  constrained  vs.  She  urged  us. 
This  was  an  instance  of  great  hospitality 
and  also  an  evidence  of  her  desire  for  fur- 
ther instruction  in  the  doctrines  of  reli- 


gion. 

16.  As  we  went  to  prayer 


ireek,  A 


A.  D.  53.] 

went  to  prayer,  a  certain  damsel 
possessed  °  with  a  spirit  of  '  divi- 
nation met  ns,  which  brought  her 
masters  much  gain  b  by  soothsay- 
ing : 

17  The  same  followed  Paul  and 
us,  and  cried,  saying,  These  men 
are  the  servants  of  the  most  high  c 

(i  iS.iiii.28.7.  i  or,  rython.  b  c.19.24. 

cUen.14.lS-J.!. 


CHAPTER  XVI. 


229 


kxc  were  going  to  the  proseuchce,  the  place 
of  prayer,  ver.  13.  Whether  this  was  on 
the  same  day  in  which  the  conversion  of 
Lydia  occurred,  or  at  another  time,  is  not 
mentioned  by  the  historian.  IT  A  certain 
damsel.  A  maid,  a  young  woman.  11  Pos- 
sesSt  d  villi  a  spirit  of  divination.  Gr.  Py- 
thon. See  the  margin.  Python,  or  Pythios, 
was  one  of  the  names  .of  Apollo,  the  Gre- 
cian god  of  the  fine  arts,  of  music,  poetry, 
medicine,  and  eloquence.  Of  these  he  was 
esteemed  to  have  been  the  inventor.  He 
was  reputed  to  be  the  third  son  of  Jupiter 
ami  Latona.  He  had  a  celebrated  temple 
and  oracle  at  Delphi,  which  was  resorted 
to  from  all  parts  of  the  world,  and  which 
was  perhaps  the  only  oracle  that  was  in 
universal  repute.  The  name  Python  is 
said  to  have  been  given  him  because,  as 
Boon  as  he  was  born,  he  destroyed  with 
arrows  a  serpent  of  that  name,  that  had 
been  sent  by  Juno  to  persecute  Latona; 
hence  his  common  name  was  the  Pythian 
Apollo.  He  had  temples  on  mount  Par- 
naasus,  at  Delphi,  Delos,  Claros,  Tenedos, 
&c. ,  and  his  worship  was  almost  univer- 
sal. In  the  celebrated  oracle  at  Delphi, 
the  priestess  of  Apollo  pretended  to  be 
inspired ;  became  violently  agitated  d  uring 
the  periods  of  pretended  inspiration;  and 
during  those  periods  gave  such  responses 
to  inquirers  as  were  regarded  as  the  ora- 
cles of  the  god.  Others  would  also  make 
pretensions  to  such  inspiration ;  and  the 
art  of  fortune-telling,  or  of  jugglery,  was 
extensively  practised,  and  was  the  source 
of  much  gain.  See  Note,  eh  viii.  8 — 10. 
What  was  the  cause  of  this  extensive  de- 
lusion in  regard  to  the  oracle  at  Delphi, 
it  is  not  necessary  now  to  inquire.  It  is 
plain  that  Paul  regarded  this  as  a  case  of 
demoniacal  possession  and  treated  it  ac- 
cordingly. H  Her  misi 'ei  s.  Those  in  whose 
employ  she  was.  11  By  soct/isai/ing.  Pre- 
tend imr  to  foretell  future  events. 

17.  Tlie  same  followed  Paul,  &c.  Why 
she  aid  this,  or  under  what  pretence,  the 
sacred  writer  has  not  informed  ua  Vari- 
ous conjectures  have  been  formed  of  the 
reason  why  ibis  was  done.  It  may  have 
U 


God,  which  shew  unto  us  the  way 
of  d  salvation. 

18  And  this  she  did  many  days. 
But  Paul,  being  grieved,  turned  and 
said  e  to  the  spirit,  I  command  thee 
in  the  name  of  Jesus  Christ,  to 
come  out  of  her.  And  f  he  came 
out  the  same  hour. 

d  c.lS.26.  Heb.  10.20.         e  Mark  1.25,34.         j  Mirk 
16.17. 


been,  (1.)  That  as  she  prophesied  for 
gain,  she  supposed  that  Paul  and  Silas 
would  reward  her  if  she  publicly  pro- 
claimed that  they  were  the  servants  of 
God.  Or,  (2.)  Because  she  was  conscious 
that  an  evil  spirit  possessed  her,  and  that 
she  feared  that  Paul  and  Silas  would 
expel  that  spirit;  and  that,  by  proclaiming 
them  to  be  the  servants  of  God,  she  hoped 
to  conciliate  their  favour.  Or,  (3.)  More 
probably,  it  was  because  she  saw  evident 
tokens  of  their  being  sent  from  God,  and 
that  their  doctrine  would  prevail;  and  by 
proclaiming  this  she  hoped  to  acquire 
more  authority,  and  a  higher  reputation 
for  being  herself  inspired.  Comp.  Mark 
v.  7. 

18.  But  Paul,  being  grieved.  Being 
molested,  troubled,  offended.  Paul  was 
grieved,  probably,  (1.)  Because  her  pre- 
sence was  troublesome  to  him;  (2.)  Be- 
cause it  might  be  said  that  he  v.  as  in 
alliance  with  her,  and  that  his  pretensions 
were  just  like  hers;  (3.)  Because  what 
she  did  was  for  the  sake  of  gain,  and  was 
a  base  imposition;  (4.)  Because  her  state 
was  one  of  bondage  and  delusion,  and  it 
was  proper  to  free  her  from  this  demoni- 
acal possession  ;  and,  (5.)  Because  the  sys- 
tem under  which  she  was  acting  was  a 
part  of  a  vast  scheme  of  delusion  and  im- 
posture, which  had  spread  over  a  large 
portion  of  the  pagan  world,  and  which 
was  then  holding  it  in  bondage.  Through? 
out  the  Roman  empire,  the  inspiration  of 
the  priestesses  of  Apollo  was  believed  in, 
and  temples  were  every  where  reared  to 
perpetuate  and  celebrate  the  delusion. 
Against  this  extensive  system  of  impos- 
ture and  fraud,  Christianity  must  oppose 
itself;  and  this  was  a  favourable  instance 
to  expose  the  delusion,  and  to  show  the 
power  of  the  Christian  religion  over  all 
the  arts  and  powers  of  imposture.  The 
mere  fact  that  in  a  very  few  instances — 
of  which  this  was  one — they  spoke  the 
truth,  did  not  make  it  improper  for  Paul 
to  interpose.  That  fact  would  only  tend 
to  perpetuate  the  delusion,  and  to  make 
his  interposition  more  proper  and  neces 


230 


THE  ACTS. 


[A.  D.  53. 


19  And  when  her  masters  saw  i  gistrates,  saying,  These  men,  being 
that  the  hope  of  their  gains0  was  Jews,  do  exceedingly  trouble c  our 
gone,  they  caught  Paul  and  Silas, 


and  drew  them  into  '  the  market- 
place, unto  h  the  rulers, 

20  And  brought  them  to  the  ma- 
tt Mark  c.  19.24,27.         i  or,  court.        b  Matt.10.18. 

sary.  The  expulsion  of  the  evil  spirit 
would  also  afford  a  signal  proof  of  the 
fact  that  the  apostles  were  really  from 
God.  A  far  better  proof  than  her  noisy 
and  troublesome  proclamation  of  it  would 
furnish.  IT  In  the  name  of  Jesus  Christ. 
Or,  by  the  authority  of  Jesus  Christ.  See 
JNote,  ch.  iii.  6. 

19.  The  hope  of  their  gains  was  gone.  It 
was  this  that  troubled  and  enraged  them. 
And  this  is  as  likely  to  enrage  men  as 
any  thing.  Instead  of  regarding  the  act 
as  proof  of  divine  power,  they  were  intent 
only  on  their  profits.  And  their  indigna- 
tion furnishes  a  remarkable  illustration 
of  the  fixedness  with  which  men  will  re- 
gard wealth  ;  of  the  fact  that  the  love  of  it 
will  blind  them  to  all  the  truths  of  reli- 
gion, and  all  the  proofs  of  the  power  and 
presence  of  God  ;  and  of  the  fact  that  any 
interposition  of  divine  power  that  destroys 
their  hopes  of  gain,  fills  them  with  wrath 
and  hatred  and  murmuring.  Many  a  man 
has  been  opposed  to  God  and  his  gospel, 
because,  if  religion  should  be  extensively 
prevalent,  the  hopes  of  gain  would  be 
gone.  Many  a  slave-dealer,  and  many 
a  trafficker  in  ardent  spirits,  and  many  a 
man  engaged  in  other  unlawful  modes 
of  gain,  have  been  unwilling  to  abandon 
their  employments,  simply  because  the 
hopes  of  their  gain  would  be  destroyed. 
]\o  small  part  of  the  opposition  to  the  gos- 
pel arises  from  the  fact,  that  if  embraced, 
it  would  strike  at  so  much  of  the  dishon- 
ourable employments  of  men,  and  make 
them  honest  and  conscientious.  IT  The 
market-place.  The  court  or  forum.  The 
market-place  was  a  place  of  concourse  ; 
and  the  courts  were  often  held  in  or  near 
those  places.  IT  The  rulers.  The  term 
used  here  refers  commonly  to  civil  ma- 
gistrates. 

20.  And  brought  them  to  the  magistrates. 
To  the  military  rulers  (a-TexT^yc7;),  or  prae- 
tors. Phillippi  was  a  Roman  colony ;  and 
it  is  probable  that  the  officers  of  the  army 
exercised  the  double  function  of  civil  and 
military  rulers.  1T  Do  exceedingly  trouble 
our  city.  In  what  way  they  did  it  they 
specify  in  the  next  verse.  The  charge 
which  they  wished  to  substantiate  was, 
that  of  being  disturbers  of  the  public 


city, 

21  And  teach  customs  which  are 
not  lawful  for  us  to  receive,  neither 
to  observe,  being  Romans. 

c  IKings  18.17.  c.17.5. 


peace.  All  at  once  they  became  con- 
scientious. They  forgot  the  subject  of 
their  gains,  and  were  greatly  distressed 
about  the  violation  of  the  laws.  There 
is  nothing  that  will  make  men  more  hy- 
pocritically conscientious,  than  to  de- 
nounce, and  detect,  and  destroy  their  un- 
lawful and  dishonest  practices.  Men  who 
are  thus  exposed,  become  suddenly  filled 
with  reverence  for  the  law  or  for  religion ; 
and  they,  who  have  heretofore  cared  no- 
thing lor  either,  become  greatly  alarmed 
lest  the  public  peace  should  be  disturbed. 
Men  slumber  quietly  in  sin,  and  pursue 
their  wicked  gains ;  they  hate  or  despise 
all  law  and  all  forms  of  religion  ;  but  the 
moment  their  course  of  life  is  attacked 
and  exposed,  they  become  full  of  zeal  for 
laws  that  they  would  not  themselves  hesi- 
tate to  violate,  and  for  the  customs  of  re- 
ligion, which  in  their  hearts  they  tho 
roughly  despise.  Worldly-minded  men 
often  thus  complain  that  their  towns,  and 
cities,  and  villages  are  disturbed  by  re- 
vivals of  religion  ;  and  the  preaching  of 
the  truth  and  attacking  vice  often  arouses 
this  hypocritical  conscientiousness,  and 
makes  them  alarmed  for  the  laws,  and  for 
religion,  and  for  order,  which  they  at 
other  times  are  the  first  to  disturb  and 
disregard. 

21.  And  teach  customs.  The  word  cus- 
toms here  (":->,)  refers  to  religious  rites  or 
forms  of  worship.  See  Note,  ch.  vi.  14. 
They  meant  to  charge  the  apostles  with 
introducing  a  new  mode  of  worship  and 
a  new  religion,  which  was  unauthorized 
by  the  Roman  laws.  This  was  a  cunning 
and  artful  accusation.  It  is  perfectly  evi- 
dent that  they  cared  nothing  either  for 
the  religion  of  the  Romans  or  of  the  Jews. 
Nor  were  they  really  concerned  about 
any  change  of  religion.  Paul  had  de- 
stroyed their  hopes  of  gain ;  and  as  they 
could  not  prevent  that  except  by  securing 
his  punishment  or  expulsion,  and  as  they 
had  no  way  of  revenge  except  by  en- 
deavouring to  excite  indignation  against 
him  and  Silas  for  violating  the  laws, 
they  endeavoured  to  convict  them  of  such 
violation.  This  is  one,  among  many  in- 
stances, where  wicked  and  unprincipled 
men  will  endeavour  to  make  religion  tho 


A    D   53.] 

'Jvi  And  the  multitude  rose  up  to- 
gether against  them :  and  the  ma- 
gistrates rent  off  their  clothes,  and 
commanded  to  beat  them. 

23  And  when  they  had  laid  many 
a  stripes  upon  them,  they  cast  them 

a  2Cor.6.5;  11.23,25.  lThess.2.22. 

means  of  promoting  their  own  interest. 
If  they  can  make  money  by  it,  they  will 
become  its  professed  friends;  or  if  they 
can  annoy  Christians,  they  will  at  once 
have  remarkable  zeal  for  the  laws  and 
for  the  purity  of  religion.  Many  a  man 
opposes  revivals  of  religion  and  the  real 
progress  of  evangelical  piety,  from  pro- 
fessed zeal  for  truth  and  order.  1T  Which 
are  not  lawful  for  us  to  receive.  There 
were  laws  of  the  Roman  empire  under 
which  they  might  shield  themselves  in 
this  charge,  though  it  is  evident  that  their 
zeal  was,  not  because  they  loved  the  laws 
more,  but  because  they  loved  Christianity 
less.  Thus  Servius  on  Virgil,  iEuead, 
viii.  187,  says,  "  Care  was  taken  among 
the  Athenians  and  the  Romans,  that  no 
one  should  introduce  new  religions.  It 
was  on  this  account  that  Socrates  was 
condemned,  and  the  Chaldeans  or  Jews 
were  banished  from  the  city."  Cicero 
(de  Legibus  ii.  8)  says,  "  No  person  shall 
have  any  separate  gods,  or  new  ones  ; 
nor  shall  he  privately  worship  any  strange 
gods,  unless  they  be  publicly  allowed." 
Wetstein  (in  loco)  says,  "  The  Romans 
would  indeed  allow  foreigners  to  worship 
their  own  gods,  but  not  unless  it  were 
done  secretly,  so  that  the  worship  of  fo- 
reign gods  would  not  interfere  with  the 
allowed  worship  of  the  Romans,  and  so 
that  occasion  for  dissension  and  contro- 
versv  might  be  avoided.  Neither  was  it 
lawful  among  the  Romans  to  recommend 
a  new  religion  to  the  citizens,  contrary  to 
that  which  was  confirmed  and  established 
by  the  public  authority,  and  to  call  off  the 
people  from  that.  It  was  on  this  account 
that  there  was  such  a  hatred  of  the  Ro- 
mans against  the  Jews."  (Kuinoel.)  Ter- 
tullian  says,  that  "there  was  a  decree 
that  no  god  should  be  consecrated,  unless 
approved  by  the  senate."  (Grotius.)  See 
many  other  authorities  quoted  in  bishop 
Watson's  "  Apology  for  Christianity." 
It"  To  observe.  To  do.  IT  Being  Romans. 
Having  the  privileges  of  Roman  citizens. 
Note,  v< 

22.  And  the  multitude,  &c.  It  is  evi- 
dent that  this  was  done  in  a  popular  tu- 
mult, and  without  even  the  form  of  law. 
Oi  this,  Paul  afterwards  justly  complain- 


CHAPTER  XVI. 


231 


into  prison,  charging  the  jailer  to 
keep  them  safely : 

24  Who  having  received  such  a 
charge,  thrust  them  into  the  inner 
prison,  and  made  their  feet  fast  in 
the  stocks. 


ed,  as  it  was  a  violation  of  the  privileges 
of  a  Roman  citizen,  and  contrary  to  the 
laws.  See  Note,  ver.  37.  It  was  one  in- 
stance in  which  men  affect  great  zeal  for 
the  honour  of  the  law,  and  yet  are  among 
the  first  to  disregard  it.  11  And  the  ma- 
gistrates, ver.  20.  They  who  should  have 
been  their  protectors  until  they  had  had  a 
fair  trial  according  to  law.  IT  Rent  off 
their  clothes.  This  was  always  done 
when  one  was  to  be  scourged  or  whip- 
ped. The  criminal  was  usually  stripped 
entirely  naked.  Livy  says  (ii.  5),  "  The 
lictors,  being  sent  to  inflict  punishment, 
beat  them  with  rods,  being  naked."  Ci- 
cero against  Verres  says, "  He  commanded 
the  man  to  be  seized,  and  to  be  stripped 
naked  in  the  midst  of  the  forum,  and  to 
be  bound,  and  rods  to  be  brought."  ^And 
commanded  to  beat  them.  'P*/8M£eiv.  To 
beat  them  with  rods.  This  was  done  by 
lictors,  whose  office  it  was,  and  was  a 
common  mode  of  punishment  among  the 
Romans.  Probably  Paul  alludes  to  this 
when  he  says  (2  Cor.  xi.  25),  "Thrice  was 
I  beaten  with  rods." 

23.  And  when  they  had  laid  many  stripes 
on  them.  The  Jews  were  by  law  prohi 
bited  from  inflicting  more  than  forty 
stripes,  and  usually  inflicted  but  thirty- 
nine.  2  Cor.  xi.  24.  But  there  was  no 
such  law  among  the  Romans.  They 
were  unrestricted  in  regard  to  the  number 
of  lashes  ;  and  probably  inflicted  many 
more.  Perhaps  Paul  refers  to  this  when 
he  says  (2  Cor.  xi.  23),  "  In  strip 
measure,"  i.  e.  beyond  the  usual  measure 
among  the  Jews,  or  beyond  moderation. 
IT  They  cast  them  into  prison.  The  ma- 
gistrates (ver.  30,  37),  as  a  punishment: 
and  probably  with  a  view  hereafter  of 
taking  vengeance  on  them,  more  accord 
ing  to  the  forms  of  law. 

24.  Thrust  them  into  the  inner  prism. 
Into  the  most  retired  and  secure  part  ot 
the  prison.  The  cells  in  the  interior  of 
the  prison  would  be  regarded  as  more 
safe,  being  doubtless  more  protected,  and 
the  difficulty  of  escape  would  be  greater. 
IF  And  made  their  feet  fast  in  tin 
Greek,  And  made  their  feet  secure  to 
wood.  The  word  tfocfa,  with  as,  denotes 
a  machine  made  of  two  pieces  of  timber 


232 


THE  ACTS. 


[A.  D  53. 


25  And  at  midnight  Paul  and 
Silas  prayed"  and  sang*  praises 
unto  God:  and  the  prisoners  heard 
them 

26  And   suddenly  there  was    a 

oJam.6.13.         b  Ps.34.1. 

between  which  the  feet  of  the  criminals 
are  placed,  and  in  which  they  are  thus 
made  secure.  The  account  here  does  not 
imply  necessarily  that  they  were  secured 
precisely  in  this  way,  but  that  they  were 
fastened  or  secured  by  the  feet,  probably 
by  cords,  to  a  piece  or  beam  of  wood,  so 
that  they  could  not  escape.  It  is  sup- 
posed that  the  legs  of  the  prisoners  were 
bound  to  large  pieces  of  wood,  which  not 
only  encumbered  them,  but  which  often 
were  so  placed  as  to  extend  their  feet  to 
a  considerable  distance.  In  this  condition 
it  might  be  necessary  for  them  to  lie  on 
their  backs;  and  if  this,  as  is  probable, 
was  on  the  cold  ground,  after  their  severe 
scourging,  their  sufferings  must  have  been 
very  great.  Yet  in  the  midst  of  this  they 
sang  praises  to  God. 

25.  And  at  midnight.  Probably  their 
painful  posture,  the  sufferings  of  their  re- 
cent scourging,  prevented  their  sleeping. 
Yet  though  they  had  no  repose,  they  had 
a  quiet  conscience,  and  the  supports  of 
religion.  IT  Prayed.  Though  they  had 
suffered  much,  yet  they  had  reason  to  ap- 
prehend more.  They  sought,  therefore, 
the  sustaining  grace  of  God.  IT  And  sang 
praises.  Nothing  but  religion  would  have 
enabled  them  to  do  this.  They  had  en- 
dured much,  but  they  had  cause  still  for 
gratitude.  A  Christian  may  find  more 
true  joy  in  a  prison,  than  the  monarch  on 
his  throne.  'A  And  the  prisoners  heard 
them.  And  doubtless  with  astonishment. 
Prayer  and  praise  were  not  common  in  a 
prison.  The  song  of  rejoicing  and  the 
language  of  praise  is  not  usual  among 
moil  lying  bound  in  a  dungeon.  From 
this  narrative  we  may  learn,  (1.)  That  the 
Christian  has  the  sources  of  his  happiness 
within  him.  External  circumstances  can- 
not destroy  his  peace  and  joy.  In  a  dun- 
geon he  may  find  as  real  happiness  as 
on  a  throne.  On  the  cold  earth,  beaten 
and  bruised,  lie  may  be  as  truly  happy  as 
(tn  a  bed  of  down.  (2.)  The  enemies  of 
Christians  cannot  destroy  their  peace. 
They  may  incarcerate  the  body,  but  they 
cannot  bind  the  spirit.  They  may  ex- 
clude from  earthly  comforts,  but  "they 
cannot  shut  them  out  from  the  presence 
and  sustaining  grace  of  God.  (3.)  We 
see  the  value  of  a  good  conscience.  No- 
thing else  can  give  peace ;  and  amidst 


great  earthquake,  soc  that  the  f'oun 
dations  of  the  prison  were  shaken  : 
and  immediately d  all  the  doois 
were  opened,  and  every  one's  bands 
were  loosed. 

c  c.4.31.         d  Isa.42.7.  c.5.19:  12.7.1U. 


the  wakeful  hours  of  the  night,  whether 
in  a  dungeon  or  on  a  bed  of  sickness,  it  is 
of  more  value  than  all  the  wealth  of  the 
world.  (4.)  We  see  the  inestimable 
worth  of  the  religion  of  Christ.  It  fits 
for  all  scenes  ;  supports  in  all  trials  ;  up- 
holds by  day  or  by  night;  inspires  the 
soul  with  confidence  in  God  ;  and  puts 
into  the  lips  the  songs  of  praise  and 
thanksgiving.  (5.)  We  have  here  a  sub- 
lime and  holy  scene,  which  sin  and  infi- 
delity could  never  furnish.  What  more 
sublime  spectacle  has  the  earth  witnessed 
than  that  of  scourged  and  incarcerated 
men,  suffering  from  unjust  and  cruel  in- 
flictions, and  anticipating  still  greater 
sorrows;  yet,  with  a  calm  mind,  a  pure 
conscience,  a  holy  joy,  pouring  forth  their 
desires  and  praises  at  midnight,  into  the 
ear  of  the  God  who  always  hears  prayer  ! 
The  darkness,  the  stillness,  the  loneliness, 
all  give  sublimity  to  the  scene,  and  teach 
us  how  invaluable  is  the  privilege  of  ac- 
cess to  the  throne  of  mercy  in  this  suffer- 
ing world. 

26.  And  suddenly.  While  they  were 
praying  and  singing.  IF  A  great  earth- 
quake.  Matt,  xxviii.  2.  An  earthquake, 
in  such  circumstances,  was  regarded  as  a 
symbol  of  the  presence  of  God,  and  as  an 
answer  to  prayer.  See  Note,  ch.  iv.  31. 
The  design  of  this  was,  doubtless,  to  fur- 
nish them  proof  of  the  presence  and  pro- 
tection of  God,  and  to  provide  a  way  for 
them  to  escape.  It  was  one  among  the 
series  of  wonders  by  which  the  gospel 
was  established,  and  the  early  Christians 
protected  amidst  their  dangers.  IT  And 
immediately  all  the  doors  were  opened.  An 
effect  that  would  naturally  follow  from 
the  violent  concussion  of  the  earthquake. 
Comp.  ch.  v.  19.  IT  Every  one's  bands 
were  loosed.  This  was  evidently  a  mi- 
racle. Some  have  supposed  that  their 
chains  were  dissolved  by  electric  fluid  ; 
but  the  narrative  gives  no  account  of  any 
such  fluid,  even  supposing  such  an  effect 
to  be  possible.  It  was  evidently  a  direct 
interposition  of  divine  power.  But  for 
what  purpose  it  was  done  is  not  recorded. 
Grotius  supposes  that  it  was  that  they 
might  know  that  the  apostles  might  be 
useful  to  them  and  to  others,  and  that  by 
them  their  spiritual  bonds  might  be  loosed. 
Probably  the  design  was  to  impress  all  the 


A..D.  53.] 


CHAPTER  XVI. 


233 


27  And  the  keeper  of  the  prison 
awaking  out  of  his  sleep,  and  str- 
ing- the  prison  doors  open,  he  drew 
out  his  sword,  and  would  have  kill- 
ed himself,  supposing  that  the  pri- 
soners had  heen  fled. 

28  But  a  Paul  cried  with  a  loud 

aProv.24.11,12.  lThess.5.1.5. 

prisoners  with  the  conviction  of  the  pre- 
sence and  power  of  God,  and  thus  to  pre- 
pare them  to  receive  the  message  of  life 
from  the  lips  of  his  servants  Paul  and  Si- 
las. They  had  just  before  heard  them 
singing  and  praying;  thev  were  aware, 
doubtless,  of  the  cause  for  which  they 
were  imprisoned ;  they  saw  evident  to- 
kens that  they  were  the  servants  of  the 
Most  High,  and  under  his  protection  ;  and 
their  own  minds  were  impressed  and 
awed  by  the  terrors  of  the  earthquake, 
and  by  the  fact  of  tneir  own  liberation. 
It  renders  this  scene  the  more  remarkable, 
that  though  the  doors  were  opened,  and 
the  prisoners  loosed,  yet  no  one  made  any 
attempt  to  escape. 

27.  Would  have  killed  himself.  This 
was  all  done  in  the  midst  of  agitation  and 
alarm.  He  supposed  that  the  prisoners 
had  fled.  He  presumed  that  their  escape 
would  be  charged  on  him.  It  was  cus- 
tomary to  hold  a  jailer  responsible  lor  the 
safe  keeping  of  prisoners,  and  to  subject 
hiin  to  the  punishment  due  them,  if  he 
suffered  them  to  escape.  See  ch.  xii.  19. 
It  should  be  added,  that  it  was  common 
and  approved  among  the  Greeks  and  Ro- 
mans for  a  man  to  commit  suicide  when 
he  was  encompassed  with  dancers  from 
which  he  could  not  escape.  Thus  Cato 
was  guilty  of  self-murder  in  Utica ;  and 
thus,  at  this  very  place — at  Philippi — Bru- 
tus and  Cassius,  and  many  of  their  friends, 
fell  on  their  own  s»vords,  and  ended  their 
lives  by  suicide.  The  custom  was  thus 
sanctioned  by  the  authority  and  example 
of  the  great;  and  we  are  not  to  wonder 
that  the  jailer,  in  a  moment  of  alarm, 
should  also  attempt  to  destroy  his  own 
life.  It  is  not  one  of  the  least  benefits  of 
Christianity,  that  it  has  proclaimed  the 
evil  of  self  murder,  and  that  it  has  done 
so  much  to  drive  it  from  the  world. 

23.  Do  thyself  no  harm.  This  is  the 
solemn  command  of  religion  in  his  rasp, 
and  in  all  others.  It  enjoins  on  men  to 
do  themselves  no  harm — by  self-murder, 
whether  by  the  sword,  lii"  pistol,  the  hal- 
ter; or  by  intemperanee,  and  lust,  and 
dissipation.  In  all  cases,  Christianity 
ieeks  the  true  welfare  of  man.  In  all 
cases,  if  it  were  obeyed,  men  would  do 
u2 


voice,  say inrr,  Do  thyself  *  no  harm ; 
for  we  are  all  here. 

29  Then  he  called  for  a  light, 
and  sprang  in,  and  came  trem- 
bling,  c  and  fell  down  before  Paul 
and  Silas  : 

30  And   brought  them  out,  and 

tEccl.5.17.  cJer.5.22. 


themselves  no  harm.  They  would  pro- 
mote their  own  best  interests  here,  and 
their  eternal  welfare  hereafter. 

29.  Then  he  called  for  a  light.  Greek, 
Lights,  in  the  plural.  Probably  several 
torches  were  brought  by  his  attendants. 
IT  And  came  trembling.  Alarmed  at  the 
earthquake,  and  amazed  that  the  prison- 
ers were  still  there,  and  probably  not.  a 
little  confounded  at  the  calmness  of  Paul 
and  Silas,  and  overwhelmed  at  the  proof 
of  the  presence  of  God.  Comp.  Jer.  v.  22, 
"  Fear  ye  not  me,  saith  the  Lord  I  will  ye 
not  tremble  at  my  presence  ?"  &c.  11  And 
fell  down,  &c.  This  was  an  act  of  pro- 
found reverence.  See  Note,  Matt.  ii.  11. 
It  is  evident  that  he  regarded  them  as  the 
favourites  of  God,  and  was  constrained  to 
recognise  them  in  their  character  as  reli- 
gious teachers. 

30.  And  brought  them  out.  From  the 
prison.  IF  Sirs.  Greek,  xu?.o<,  lords — an 
address  of  respect;  a  title  usually  given  to 
masters,  or  owners  of  slaves.  IF  What 
must  I  do  to  he  saved  ?  Never  was  a  more 
important  question  asked  than  this.  It  is 
evident  that  by  this  question  he  did  not 
refer  to  any  danger  to  which  he  might  be 
exposed  from  what  had  happened.  For 
(I.)  The  apostles  evidently  understood 
him  as  referring  to  his  eternal  salvation, 
as  is  manifest  from  their  answer  ;  since  to 
believe  on  the  Lord  Jesus  would  have  no 
effect  in  saving  him  from  anv  danger  of 
punishment  to  which  he  might  be  expos- 
ed from  what  had  occurred.  (2.)  He  could 
scarcely  consider  himself  as  exposed  to 
punishment  by  the  Romans.  The  prison- 
ers were  all  safe;  none  had  escaped,  or 
showed  any  disposition  to  escape  :  and  be- 
sides, for  the  earthquake  and  its  effects  he 
could  not  be  held  responsible.  It  is  not 
improbable  that  there  was  much  confu- 
sion in  his  mind.  There  would  be  a  rush 
of  many  thoughts;  a  state  of  agitation 
and  alarm,  and  fear;  and  in  view  of  all 
he  would  naturally  ask  those  whom  ha 
now  saw  to  be  men  sent  by  God,  and  un 
der  his  protection,  what  he  should  do  tr 
obtain  the  favour  of  that  trreat  Being  undei 
whose  protection  he  saw  that  thev  mani- 
festly   were.       Perhaps     the     following 

1  thoughts  might  have  gone  to  produce  this 


231 


THE  ACTS 


[A.  D.  53 


said,  Sirs,  what  a  must  I  do  to  be 
saved  1 

a  c.2.37;  9.6. 

.state  of  agitation  and  alarm.  (1.)  They 
had  been  designated  by  the  Pythoness 
(ver.  17)  as  religious  teachers  sent  from 
God,  and  appointed  to  "show  the  way  of 
salvation,"  and  in  her  testimony  he  might 
have  been  disposed  to  put  confidence,  or 
it  might  now  be  brought  fresh  to  his  re- 
collection. (2.)  He  manifestly  saw  that  they 
were  under  ihe  protection  of  God.  A  re- 
markable interposition — an  earthquake — 
an  event  which  all  the  heathen  regarded 
as  ominous  of  the  presence  of  the  divinity 
— had  showed  this.  (3.)  The  guilt  of  their 
imprisonment  might  rush  upon  his  mind  ; 
and  he  might  suppose  that  he,  the  agent 
of  the  imprisonment  of  the  servants  of 
God,  would  be  exposed  to  his  displeasure. 
(4.)  His  own  guilt  in  attempting  his  own 
life  might  overwhelm  him  with  alarm. 
(5.)  The  whole  scene  was  fitted  to  show 
him  the  need  of  the  protection  and  friend- 
ship of  the  God  that  had  thus  interposed. 
In  this  state  of  agitation  and  alarm,  the 
apostles  directed  him  to  the  only  source 
of  peace  and  safety — the  blood,  of  the 
atonement.  The  feelings  of  an  awaken- 
ed sinner  are  often  strikingly  similar  to 
those  of  this  jailer.  He  is  agitated,  alarm- 
ed, and  fearful;  he  sees  that  he  is  a  sin- 
ner, and  trembles ;  the  sins  of  his  life  rush 
over  his  memory,  and  fill  him  with  deep 
anxiety,  and  he  inquires  what  he  must  do 
to  be  saved.  Often  too,  as  here,  the  pro- 
vidence of  God  is  the  means  of  awaken- 
ing the  sinner,  and  of  leading  to  this  in- 
quiry. Some  alarming  dispensation  con- 
vinces him  that  God  is  near,  and  that  the 
soul  is  in  danger.  The  loss  of  health,  or 
property,  or  of  a  friend,  may  thus  alarm 
the  soul ;  or  the  presence  of  the  pesti- 
lence, or  any  fearful  judgment,  may  ar- 
rest the  attention,  and  lead  to  the  inquiry, 
"  What  must  I  do  to  be  saved  ?"  Reader, 
have  you  ever  made  this  inquiry?  Have 
vou  ever,  like  the  heathen  jailer  at  Phi- 
lippi,  seen  yourself  to  be  a  lost  sinner,  and 
been  willing  to  ask  the  way  to  life  ? 

In  this  narrative  we  see  the  contrast 
which  exists  in  periods  of  distress  and 
alarm  between  Christians  and  sinners. 
The  guilty  jailer  was  all  agitation,  fear, 
distress,  and  terror ;  the  apostles,  all  peace, 
calmness,  joy.  The  one  was  filled  with 
thoughts  of  self-murder;  the  others,  intent 
on  saving  life  and  doiner  good.  This  dif- 
ference is  to  be  traced  to  religion.  It  was 
confidence  in  God  that  gave  peace  to 
them  ;  it  was  the  want  of  that,  which  led 
to  agitation  and  alarm  in  Aim.    It  is  so 


31  And  they  said,  Believe  b  on 
the  Lord  Jesus   Christ,  and   thou 

b  Hab.2.4.  Jno.3.16,36:  6.47.  c.13.39. 


still.  In  the  trying  scenes  of  this  life,  tha 
same  difference  is  still  seen.  In  bereave 
merits,  in  sickness,  in  limes  of  pestilence, 
in  death,  it  is  still  so.  The  Christian  is 
calm  ;  the  sinner  is  agitated  and  alarmed, 
The  Christian  can  pass  through  such 
scenes  with  peace  and  joy ;  to  the  sinner, 
they  are  scenes  of  terror  and  of  dread. 
And  thus  it  will  be  beyond  the  grave.  In 
the  morning  of  the  resurrection,  the  Chris- 
tian will  rise  with  joy  and  triumph  ;  the 
sinner,  with  fear  and  horror.  And  thus 
at  the  judgment-seat.  Calm  and  serene, 
the  saint  shall  witness  the  solemnities  ot 
that  day,  and  triumphantly  hail  the  Judgo 
as  his  friend :  fearful  and  trembling,  the 
sinner  shall  regard  these  solemnities,  and 
with  a  soul  filled  with  horror,  shall  listen 
to  the  sentence  that  consigns  him  to  eter- 
nal wo!  With  what  solicitude,  then,  should 
we  seek,  without  delay,  an  interest  in  that 
religion  which  alone  can  give  peace  to 
the  soul ! 

31.  Believe  on  the  Lord  Jesus  Christ. 
This  was  a  simple,  a  plain,  and  an  effec- 
tual direction.  They  did  not  direct  him 
to  use  the  means  of  grace,  to  pray,  or  to 
continue  to  seek  for  salvation.  They  did 
not  advise  him  to  delay,  or  to  wait  for  the 
mercy  of  God.  They  told  him  to  believe 
at  once;  to  commit  his  agitated,  and 
guilty,  and  troubled  spirit  to  the  Saviour, 
with  the  assurance  that  he  should  find 
peace.  They  presumed  that  he  would 
understand  what  it  was  to  believe ;  and 
they  commanded  him  to  do  the  thing.  And 
this  was  the  uniform  direction  which  the 
early  preachers  gave  to  those  inquiring 
the  way  to  life.  See  Note,  Matt.  xvi.  16. 
Comp.  Note,  Acts  viii.  22.  IF  And  thy 
house.  And  thy  family.  That  is,  the  same 
salvation  is  equally  adapted  to,  and  offered 
to  your  family.  It  does  not  mean  that  his 
family  would  be  saved  simply  by  his  be- 
lieving ;  but  that  the  offers  had  reference 
to  them  as  well  as  to  himself;  that  they 
might  be  saved  as  well  as  he.  His  atten- 
tion was  thus  called  at  once,  as  every 
man's  should  be,  to  his  family.  He  was 
reminded  that  they  needed  salvation ;  and 
he  was  presented  with  the  assurance  that 
they  might  unite  with  him  in  the  peace 
and  joy  of  redeeming  mercy.  Comp. 
Note,  ch.  ii.  39.  It  may  be  implied  here 
that  the  faith  of  a  father  may  be  ex- 
pected to  be  the  means  of  the  salvation 
of  his  family  It  often  is  so  in  fact :  but 
the  direct  meaning  of  this  is,  that  salva 
tion  was  offered  to  his  family  as  well  as 


A.  D   53.] 


CHAPTER  XVI. 


535 


shalt  be  saved,  and  thy  "house. 

32  And  they  spake  unto  him  the 
word  of  the  Lord,  and*  to  all  that 
were  in  his  house. 

33  And  he  took  them  the  same 
hour  of  the  night,  and  washed  their 
stripes  ;  and  was  baptized,  he,  and 
all  his,  straightway. 

3-1  And  when  he  had  brought 
them  into  his  house,  he  set  meat c 

ac.2.39.  6Rom.l.l4,l6.  Luke  5.29. 


himself;  implying  that  if  they  believed, 
raid  also  be  saved. 

32.  To  all  that  were  in  his  house.  Old 
and  young.  They  instructed  them  in  the 
doctrines  of  religion,  and  doubtless  in  the 
nature  of  the  ordinances  of  the  gospel,  and 
then  baptised  the  entire  family. 

33.  And  he  took  them.  To  a  convenient 
place  for  washing.  It  is  evident  from 
this,  that  though  the  apostles  had  the  gift 
of  miracles,  that  they  did  not  exercise  it 
in  regard  to  their  own  sufferings,  or  to 
heal  their  own  wounds.  They  restored 
others  to  health  ;  not  themselves.  11  And 
washed  their  stripes.  The  wounds  which 
had  been  inflicted  by  the  severe  scourg- 
ing which  they  had  received  the  night 
before.  We  have  here  a  remarkable  in- 
stance of  the  effect  of  religion  in  produc- 
ing humanity  and  tenderness.  This  same 
man.  a  few  hours  before,  had  thrust  them 
into  the  inner  prison,  and  made  them  fast 
in  ihe  stocks.  He  evidently  had  then 
no  concern  about  their  stripes  or  their 
wounds.  But  no  sooner  was  he  convert- 
ed, and  his  heart  changed,  than  one  of  his 
first  acts  was  an  act  of  humanity.  He 
saw  them  suffering;  he  pitied  them,  and 
hastened  to  minister  to  them  and  to  heal 
their  wounds.  Till  the  time  of  Christian- 
ity, there  never  had  been  a  hospital  or  an 
almshouse.  Nearly  all  the  hospitals  for 
the  sick  since,  have  been  reared  by  Chris- 
tians. They  who  are  most  ready  to  mi- 
nister to  the  sick  and  dying  are  Chris- 
tians They  who  are  willing  to  encoun- 
ter the  pestilential  damps  of  dungeons  to 
aid  the  prisoner,  are,  like  Howard,  Chris- 
tians. \Vho  ever  saw  an  infidel  attending 
a  dying  bed,  if  he  could  help  it?  and 
vi  here  has  infidelity  ever  reared  a  hospi- 
tal or  an  almshouse,  or  made  provision 
for  the  widow  and  the  fatherless  ?  Often 
one  of  the  most  striking  changes  that  oc- 
curs in  conversion  is  seen  in  ihe  disposi- 
tion to  be  kind  and  humane  to  the  suffer- 
ing. Comp.  James  i.  87.  IT  And  mat  bap- 
tizi'l.  This  was  done  straightway ;  that 
is   immediately.     As  it  is  altogether  irn 


before  them,  and  rejoiced, d  believ- 
ing in  God  with  all  his  house. 

35  And  when  it  was  day,  the 
magistrates  sent  the  Serjeants,  say- 
ing, Let  those  men  go. 

30  And  the  keeper  of  the  prison 
told  this  saying  to  Paul,  The  ma- 
gistrates have  sent  to  let  you  go  : 
now  therefore  depart,  and  go  in 
peace. 

dRom.5.11. 

probable  that  either  in  his  house  or  in  the 
prison  there  would  be  water  sufficient  for 
immersing  them,  there  is  every  reason  to 
suppose  that  this  was  performed  in  some 
other  mode.  All  the  circumstances  lead 
us  to  suppose  that  it  was  not  by  immer- 
sion. It  was  at  the  dead  of  night ;  in  a 
prison ;  amidst  much  agitation ;  and  evi- 
dently performed  in  haste. 

34.  lie  set  meat  before  them.  Food.  Gr. 
He  placed  a  table.  The  word  meat  for- 
merly meant  food  of  all  kinds.  IT  And 
rejoiced.  This  was  the  effect  of  believ- 
ing. Religion  produces  joy.  See  Note, 
ch.  viii.  8.  He  was  free  from  danger  and 
alarm  ;  he  had  evidence  that  his  sins  were 
forgiven,  and  that  he  was  the  friend  of 
God.  The  agitating  and  alarming  scenes 
of  the  night  had  passed  away;  the  pri- 
soners were  safe;  and  religion,  with  its 
peace,  and  pardon,  and  rejoicings,  had 
visited  his  family.  What  a  change  to  be 
produced  in  one  night !  What  a  difference 
between  the  family,  when  Paul  was  thrust 
into  prison,  and  when  he  was  brought  out 
and  received  as  an  honoured  guesfat  the 
very  table  of  the  renovated  jailer!  Such 
a  change  would  Christianity  produce  in 
every  family,  and  such  joy  would  it  dif- 
fuse through  every  household.  1T  With, 
all  his  house.  With  all  his  family.  Whe- 
ther they  believed  before  they  were  bap- 
tized, or  after,  is  not  declared.  But  the 
wholf  narrative  would  lead  us  to  sup- 
pose, that  as  soon  as  the  jailer  believed, 
he  and  all  his  family  were  baptized.  It 
is  subsequently  added,  that  they  believed 
also.  The  joy  arose  from  the  fact,  that 
they  all  believed  the  gospel ;  the  baptism 
appears  to  have  been  performed  on  BO- 
count  of  the  faith  of  the  head  of  the  fa 
mily. 

35.  And  when  it  was  dai ,  &c.  It  is  evi 
dent  from  the  narrative  that  it  was  not 
contemplated  at  first  to  release  them  so 
soon.  ver.  22 — 21  Bat  it  is  not  known 
what  produced  ttiis  change  of  pur 

the  magistrates.  It  is  probable,  however 
thai  they  had  been  brought  to  reflection, 


236 


THE  ACTS. 


[A.  D.  53. 


37  But  Paul  said  unto  them, 
They  have  beaten  us  openly  un- 
condemned,  a  being   Romans,  and 


somewhat  as  the  jailer  had,  by  the  earth- 
quake; and  that  their  consciences  had 
been  troubled  by  the  fact,  that  in  order 
to  please  the  multitude,  they  had  caused 
strangers  to  be  beaten  and  imprisoned 
without  trial,  and  contrary  to  the  Roman 
laws.  An  earthquake  is  always  lined  to 
alarm  the  guilty ;  and  among  the  Romans 
it  was  regarded  as  an  omen  of  the  anger 
of  the  gods,  and  was  therefore  fitted  to  pro- 
duce agitation  and  remorse.  Their  agi- 
tation and  alarm  were  shown  by  the  fact 
that  they  sent  the  officers  as  soon  as  it  was 
day.  The  judgments  of  God  are  eminent- 
ly adapted  to  alarm  sinners.  Two  an- 
cient MSS.  read  this,  "  The  magistrates, 
v:ho  were  alarmed  by  the  earthquake,  sent," 
<fec.  (Doddridge.)  Whether  this  reading 
be  genuine  or  not,  it  doubtless  expresses 
the  true  cause  of  their  sending  to  release 
the  apostles.  IT  The  sergeants.  e*@$o(>xovg. 
Literally,  those  having  rods;  the  lictors. 
These  were  public  officers,  who  went  be- 
fore magistrates  with  the  emblems  of  au- 
thority. In  Rome,  they  bore  before  the 
senators  the  fasces  ;  that  is,  a  bundle  of 
rods  with  an  axe  in  its  centre,  as  a  sym- 
bol of  office.  They  performed  somewhat 
the  same  office  as  a  beadle  in  England, 
or  as  a  constable  in  our  courts. 

37.  They  have  beaten  us  openly  ttneon- 
demned.  There  are  three  aggravating 
circumstances  mentioned,  of  which  Paul 
complains.  (1.)  That  they  had  .been 
beaten,  contrary  to  the  Roman  laws.  (2.1 
That  it  had  been  public;  the  disgrace  had 
been  in  the  presence  of  the  people,  and 
the  reparation  ought  to  be  as  public  ;  and, 
(3.)  That  it  had  been  done  without  a  trial, 
and  while  they  were  uncondemned  ;  and 
therefore  the  magistrates  ought  them- 
selves to  come  and  release  them,  and  ;hus 
publicly  acknowledge  their  error.  Paul 
knew  the  privileges  of  a  Roman  citizen  ; 
and  at  proper  times,  when  the  interests 
of  justice  and  religion  required  it,  he  did 
not  hesitate  to  assert  them.  In  all  this, 
he  understood  and  accorded  with  the 
Roman  laws.  The  Valerian  law  declared, 
that  if  a  citizen  appealed  from  the  magis- 
trate to  the  people,  it  should  not  be  lawful 
for  the  magistrate  to  beat  him  with  rods, 
head  him.  Plutarch,  Lite  of  P. 
Valerius  Publicola.  Livy,  ii.  8.  By  the 
Porciah  law,  it  wras  expressly  forbidden 
that  a  citizen  should  be  beaten.  Livy.iv. 
9.    Cicero  (Pro.  Rabir   ch.  4)  says,  that 


have  cast  us  into  prison  ;  and  now 
do  they  thrust  us  out  privily  '?  Nay, 
verily ;    but  let  them  come  them, 


the  body  of  every  Roman  citizen  was  in- 
violable". " The  Porcian  law,"  he  adds, 
"  has  removed  the  rod  from  the  body  of 
every  Roman  citizen."  And  in  his  cele- 
brated oration  against  Verres,  he  says, 
"  A  Roman  citizen  was  beaten  with  rods 
in  the  forum,  O  judges;  where,  in  the 
mean  time,  no  groan,  no  other  voice  of 
this  unhappy  man  was  heard,  except  the 
cry,  'lama  Roman  citizen !'  Take  aw  ay 
this  hope,"  he  says,  "  take  away  this  de- 
fence from  the  Roman  citizens,  let  there 
be  no  protection  in  the  cry  /  am  a  Roman 
citizen,  and  the  pnetor  can  with  impunity 
inflict  any  punishment  on  him  who  de- 
clares himself  a  citizen  of  Rome,"  &c. 
Ii  Being  Romans.  Being  Romans,  or  hav- 
ing the  privilege  of  Roman  citizens.  They 
were  born  Jews,  but  they  claimed  that 
they  were  Roman  citizens,  and  had  a 
right  to  the  privileges  of  citizenship.  On 
the  ground  of  this  claim,  and  the  reason 
why  Paul  claimed  to  be  a  Roman  citizen, 
see  Notes,  ch.  xxii.  28.  If  Privily.  Pri- 
vately. The  release  should  be  as  public 
as  the  unjust  act  of  imprisonment.  As 
they  have  publicly  attempted  to  disgrace 
us,  so  they  should  as  publicly  acquit  us. 
This  was  a  matter  of  mere  justice  ;  and  as 
it  was  of  great  importance  to  their  charac- 
ter and  success,  they  insisted  on  it.  H  JS'ay, 
verily  ;  but  let  them  come,  &c.  It  was  pro- 
per that  they  should  be  required  to  do 
this,  (1.)  Because  they  had  been  illegally 
imprisoned,  and  the  injustice  of  the  ma- 
gistrates should  be  acknowledged.  (2.) 
Because  the  Roman  laws  had  been  vio- 
lated, and  the  majestv  of  the  Rom:<n  peo- 
ple thus  insulted,  and  honour  should  be 
done  to  the  laws.  (3.)  Injustice  had  been 
done  to  Paul  and  Silas,  and  they  had  a 
right  to  demand  just  treatment  and  protec- 
tion. (4.)  Such  a  public  act  on  the  part 
of  the  magistrates  would  strengthen  the 
young  converts,  and  show  them  that  the 
apostles  w  ere  not.  guilty  of  a  violation  of 
the  laws.  (5.)  It  would  tend  to  the  honoin 
and  to  the  furtherance  of  religion.  It  would 
be  a  public  acknowledgment  of  their  inno 
cence ;  and  would  go  far  towards  lend 
ing  to  them  the  sanction  of  the  laws  as  reli 
gious  teachers.  We  may  learn  from  this 
also.  (1.)  That  though  Christianity  requires 
meekness  in  the  reception  of  injuries,  yet 
that  there  are  occasions  where  Christiana 
may  insist  on  their  rights  according  to  the 
laws.    Comp.  John  xviii.  23.    (2.)  That 


A.  D  53. 


CHAPTER  XVI. 


237 


selves,"  and  fetch  us  out. 

38  And  the  Serjeants  told  these 
words  unto  the  magistrates ;  and 
they  feared,  when  they  heard  that 
they  were  Romans. 

39  And  they  came  and  besought* 
them,  and    brought  them  out,  and 

a  Dan.6.1S,19.  Matt.10.16.  b  Ex.11.3.  Bev.3.9. 


this  is  to  be  done,  particularly  where  the 
honour  of  religion  is  concerned,  and 
where  by  it  the  gospel  will  be  promoted. 
A  Christian  may  bear  much  as  a  man  in 
a  private  capacity,  and  may  submit,  with- 
out any  eflort  to  seek  reparation ;  but 
where  the  honour  of  the  gospel  is  con- 
cerned ;  where  submission,  without  any 
etlbrt  to  obtain  justice,  might  be  followed 
by  disgrace  to  the  caase  of  religion,  a 
higher  obligation  may  rerpiire  him  to  seek 
a  vindication  of  his  character,  and  to  claim 
the  protection  of  the  laws.  His  name,  and 
character,  and  influence  belong  to  the 
church.  The  laws  are  designed  as  a  pro- 
tection to  an  injured  name,  or  of  violated 
property  and  rights,  and  of  an  endangered 
life.  And  when  that  protection  can  be 
had  only  by  an  appeal  to  the  laws,  such 
an  appeal,  as  in  the  case  of  Paul  and  Silas, 
is  neither  vindictive  nor  improper.  My 
private  interests  I  may  sacrifice,  if  I 
choose  ,•  my  public  name,  and  character, 
and  principles  belong  to  the  church  and 
the  world ;  and  the  laws,  if  necessary, 
may  be  called  in  for  their  protection. 

38.  They  feared  when  they  heard,  &c. 
They  were  apprehensive  of  punishment 
for  having  imprisoned  them  in  violation 
of  the  laws  of  the  empire.  To  punish 
unjustly  a  Roman  citizen  was  deemed  an 
offence  to  the  majesty  of  the  Roman  peo- 
ple, and  was  severely  punished  by  the 
laws.  Dionysius  Hali.  (Ant.  Rom.ii.)  says, 
that  "  The  punishment  appointed  for  those 
who  abrogated  or  transgressed  the  Vale- 
rian law  was  death,  and  the  confiscation 
of  his  property."  The  emperor  Claudius 
deprived  the  inhabitants  of  Rhodes  of 
freedom  for  having  crucified  some  Roman 
citizens.  Dio.  Cass.  lib.  60.  (See  Kuinoel 
and  Grotius.) 

39.  And  they  came  and  besought  them. 
A  most  humiliating  act  for  Roman  magis- 
trates, but  in  this  case  it  was  unavoidable. 
The  apostles  had  them  completely  in  their 
power,  and  could  easily  effect  their  dis- 
grace and  ruin.     Probably  they  besought 


desired0  them  to  depart  out  of  the 
city. 

40  And  they  went  out  of  the 
prison,  and  entered  into  the  house 
of  Lydia  :  d  and  when  they  had  seen 
the  brethren,  they  comforted  them, 
and  departed. 


them  by  declaring  them  innocent;  by  af- 
firming that  they  were  ignorant  that  they 
were  Roman  citizens,  &e.  H  And  desired 
them  to  depart,  &c.  Probably,  (1.)  To  save 
their  own  character,  and  be  secure  from 
their  taking  any  further  steps  to  convict 
the  magistrates  of  violating  the  laws ;  ami, 
(2.)  To  evade  any  further  popular  tumult 
on  their  account.  This  advice  they  saw 
fit  to  comply  with,  after  they  had  seen 
and  comforted  the  brethren,  ver.  40. 
They  had  accomplished  their  main  pur 
pose  in  going  to  Philippi ;  they  had 
preached  the  gospel ;  had  laid  the  foun- 
dation of  a  flourishing  church  (comp.  the 
Epistle  to  the  Philippians) ;  and  they  were 
now  prepared  to  prosecute  the  purpose 
of  their  agency  into  surrounding  regions. 
Thus,  the  opposition  of  the  people  and  the 
magistrates  at  Philippi  was  the  occasion 
of  the  founding  of  the  church  there  ;  and 
thus  their  unkind  and  inhospitable  re- 
quest that  they  should  leave  them,  was 
the  means  of  the  extension  of  the  gospel 
into  adjacent  regions. 

40.  They  comforted  them.  They  exhort- 
ed them,  and  encouraged  them  to  per- 
severe, notwithstanding  the  opposition  and 
persecution  which  they  might  meet  with. 
IT  And  departed.  That  is,  Paul  and  Silas 
departed.  It  would  appear  probable  that 
Luke  and  Timothy  remained  in  Philippi, 
or,  at  least,  did  not  attend  Paul  and  Silas. 
For  Luke,  who,  in  ch.  xvi.  10,  uses  the 
first  person,  and  speaks  of  himself  as  with 
Paul  and  Silas,  speaks  of  them  now  in  the 
third  person,  implying  that  he  was  not 
with  them  until  Paul  had  arrived  at 
Troas,  where  Luke  joined  him  from  Phi- 
lippi. ch.  xx.  5,  6.  In  ch.  xvii.  14,  also, 
Timothy  is  mentioned  as  being  at  Berea 
in  company  with  Silas,  from  which  it  ap- 
pears that  he  did  not  accompany  Paul 
and  Silas  to  Thessalonica.  Comp.  ch. 
xvii.  1.  4.  Paul  and  Silas,  when  they  de- 
parted from  Philippi,  went  to  Thessalo- 
nica. ch.  xvii.  1. 


238 


TUK  ACTS. 


[A.D. 


CHAPTER  XVII. 

NOW    when    they   had    passed 
through  Amphipolis  and  Apol- 
lonia,  they  came  to  Thessalonica, 
where    was    a   synagogue    of   the 
Jews  : 
2  And  Paul,  as  his  manner  was. a 

a  Luke  4.16.  c.9.20;  13.5,14. 

CHAPTER  XVII. 

1.  Amphipolis.  This  was  the  capital 
of  the  eastern  province  of  Macedonia. 
It  was  originally  a  colony  of  the  Athe- 
nians;  but  under  the  Romans  it  was 
made  the  capital  of  that  part  of  Mace- 
donia. It  was  near  to  Thrace,  and  was 
situated  not  far  from  the  mouth  of  the 
river  Sirymon,  which  flowed  around  the 
city, and  thus  occasioned  its  name,  around 
lite  city.  In  the  middle  ages  it  was  called 
Chrysopolis.  The  village  which  now 
stands  upon  the  site  of  the  ancient  city, 
is  called  Empoli  or  Yamboli,  a  corruption 
of  Amphipolis.  {Rob.  Cat.)  IF  And  Apol- 
lonia.  This  city  was  situated  between 
Amphipolis  and  Thessalonica,  and  was 
formerly  much  celebrated  for  its  trade. 
IF  They  came  to  Thessalonica.  This  was 
a  seaport  of  the  second  part  of  Macedonia. 
It  is  situated  at  the  head  of  the  bay  Ther- 
maicus.  It  was  made  the  capital  of  the 
second  division  of  Macedonia  by  iEmilius 
Paulus,  when  he  divided  the  country  into 
four  districts.  It  was  formerly  called 
Therma,  but  afterwards  received  the 
name  of  Thessalonica,  either  from  Cas- 
sander,  in  honour  of  his  wife  Thessalo- 
nica, the  daughter  of  Philip,  or  in  honour 
of  a  victory  which  Philip  obtained  over 
the  armies  of  Thessaly.  It  was  inhabited 
by  Greeks,  Romans,  and  Jews.  It  is  now 
called  Saloniki,  and  is  a  wretched  place, 
though  it  has  a  population  of  near  sixty 
thousand.  In  this  place  a  church  was 
collected,  to  which  Paul  afterwards  ad- 
dressed the  two  epistles  to  the  Thessalo- 
ruans.  11  Where  was  a  synagogue.  Gr. 
Where  was  the  synagogue  {k  o-wxywyyi) 
of  the  Jews.  It  has  been  remarked  by 
Grotius  and  Kuinoel,  that  the  article  used 
here  is  emphatic,  and  denotes  that  there 
was  probably  no  synagogue  at  Amphipo- 
lis and  Apollonia.  This  was  the  reason 
why  1  hey  passed  through  those  places 
without  making  any  delay. 

2.  His  manner  was.  His  custom  was 
to  attend  on  the  worship  of  the  synagogue, 
and  to  preach  the  gospel  to  his  country- 
men first,  ch.  ix.  20 ;  xiii.  5. 14.  IT  Reason- 
ed with  them.  Discoursed  to  them,  or  at- 
tempted to  prove  that  Jesus  was  the  Mes- 


went  in  unto  them,  and  three  sab 
bath-days  reasoned  with  them  out 
of  the  Scriptures, 

3  Opening  and  alleging,  that 
Christ  must h  needs  have  suffered, 
and  risen  again  from  the  dead ;  and 
that  this  '  Jesus,  whom  I  preach 

b  Luke  24.26,46.  c.18.29.  Gal.3.1.  ITh'ess.  1.5,6. 
l  or,  vihom,  said  he,  I  preach. 


siah.  The  word  used  here  {SicKiyiro) 
means  often  no  more  than  to  make  a  pub- 
lic address  or  discourse.  Note,  ch.  xxiv. 
25.  IT  Out  of  the  Scriptures.  By  many 
critics  this  is  connected  with  the  follow- 
ing verse,  'Opening  and  alleging  from 
the  Scriptures,  that  Christ  must  needs 
have  su  lie  red,'  &c  The  sense  is  not  va- 
ried materially  by  the  change. 


'3.  Opening. 


my* 


See    Luke, 


xxiv.  32.  The  word  means,  to  explain,  or 
to  unfold.  It  is  usually  applied  to  that 
which  is  shut,  as  to  the  eyes,  &c.  Then 
it  means  to  explain  that  which  is  con- 
cealed or  obscure.  It  means  here,  that 
he  explained  the  Scriptures  in  their  true 
sense.  %  And  alleging.  n*e»Tt&i/*tvos, 
Laying  down  the  proposition;  that  is, 
maintaining  that  it  must  be  so.  IT  That 
Christ  must  needs  have  suffered.  That 
there  was  a  fitness  and  necessity  in  his 
dying,  as  Jesus  of  Nazareth  had  done. 
The  sense  of  this  will  be  better  seen  by 
retaining  the  word  Messiah.  '  That  there 
was  a  fitness  or  necessity  that  the  Messiah 
expected  by  the  Jews  and  predicted  in 
their  Scriptures,  should  suffer.'  This 
point  the  Jews  were  unwilling  to  admit; 
but  it  was  essential  to  his  argument  in 
proving  that  Jesus  was  the  Messiah,  to 
show  that  it  was  foretold  that  he  should 
die  for  the  sins  of  men.  On  the  necessity 
of  this,  see  Note,  Luke  xxiv.  26,  27 
IT  Have  suffered.  That  he  should  die. 
IT  And  thai  this  Jesus.  And  that  this  Jesus 
of  Nazareth,  who  has  thus  suffered  and 
risen,  whom,  said  he,  I  preach  to  you,  is 
the  Messiah. 

The  arguments  by  which  Paul  probably 
proved  that  Jesus  was  the  Messiah,  were, 
(1.)  That  he  corresponded  with  the  prophe- 
cies respecting^  him,  in  the  following  par 
ticulars.  (a)  He  was  born  at  Bethlehem 
Micah  v.  2.  {b)  He  was  of  the  tribe  of 
Judah.  Gen.  xlix.  10.  (c)  He  was  de 
scended  from  Jesse,  and  of  the  royal  line 
of  David.  Isa.  xi.  1.  10.  {d)  He  came  a» 
the  time  predicted.  Dan.  ix.  24 — 27.  (ej 
His  appearance,  character,  work,  &c.  cor 
responded  with  the  predictions.  Isa.  liii 
(2.)  His  miracles  proved  that  he  was  the 
Messiah,  for  he  professed  to  be ,  and  God 


\.D.  54.] 


CHAPTER  XV11. 


'239 


unto  you,  is  Christ. 

4  And  some  a  of  them  believed, 
and  b  consorted  with  Paul  and  Si- 
las ;  and  of  the  devout  Greeks  a 
great  multitude,  and  of  the  chief 
women  not  a  few. 

5  But  the  Jews  which  believed  not, 
moved  with  envy,  took  unto  them 
certain  lewd  fellows  of  the  baser 
sort,  and  gathered  a  company,  and  set 
all  the  city  on  an  uproar, and  assault- 
ed the  house  of  Jason, c  and  sought 

ac.2S.24.         fc2Cor.8.5.       c  Rom. 16.21. 


would  not  work  a  miracle  to  confirm  the 
claims  of  an  impostor.  (3.)  For  the  same 
reason,  his  resurrection  from  the  dead 
proved  that  he  was  the  Messiah. 

4.  And  consorted.  Literally,  had  their 
lot  with  Paul  and  Silas;  that  is,  they 
united  themselves  to  them,  and  became 
their  disciples.  The  word  is  commonly 
applied  to  those  who  are  partakers  of  an 
inheritance.  ^And  of  the  devout  Greeks. 
Religious  Greeks ;  or,  of  those  who  wor- 
shipped God.  Those  are  denoted  who 
had  renounced  the  worship  of  idols,  and 
who  attended  on  the  worship  of  the  sy- 
nagogue, but  who  were  not  fully  admit- 
ted to  the  privileges  of  Jewish  proselytes. 
They  were  called,  by  the  Jews,  proselytes 
of  the  gate.  IT  Ana  of  the  chief  women. 
Note,  ch.  xiii.  50. 

b.  Moved  with  envy.  That  they  made 
so  many  converts,  and  met  with  such 
success.  IT  Certain  lewd  fellows  of  the 
baser  sort.  This  is  an  unhappy  transla- 
tion. The  word  lewd  is  not  in  the  original. 
The  Greek  is, '  And  having  taken  certain 
wicked  men  of  those  who  were  about  the 
forum,'  or  market-place.  The  forum,  or 
market-place,  was  the  place  where  the 
idle  assembled,  and  where  those  were 
gathered  together  that  wished  to  be  em- 
ployed. Matt.  xx.  3.  Many  of  these  would 
be  of  abandoned  character, — the  idle,  the 
dissipated,  arid  the  worthless  ;  and,  there- 
fore, just  the  materials  for  a  mob.  It  does 
not  appear  that  they  felt  any  particular 
interest  in  the  subject;  but  they  were, 
like  other  mohs,  easily  excited,  und  urged 
3a  to  any  acts  of  violence.  The  pretence 
Hi  which  the  mob  was  excited  was,  that 
they  had  every  where  produced  disturb- 
ance, and  that  they  violated  the  laws  of 
the  Roman  emperor,  ver.  f>,  7.  It  may  he 
observed,  however,  that  a  mob  usually 
regards  very  little  the  cause  in  which 
they  are  engaged.    They  may  be  -oused 


to  bring  them  out  to  the  people. 

6  And  when  they  found  them 
not,  they  drew  Jason  and  certain 
brethren  unto  the  rulers  of  the  city, 
crying,  These  d  that  have  turned 
J,he  world  upside  down,  are  come 
hither  also ; 

7  Whom  Jason  hath  received : 
and  these  all  do  contrary  '  to  the 
decrees  of  Cesar,  saying  that  there 
is  another  king,  one  Jesus. 

8  And  they  troubled  f  the  peoplev 


d  Luke  23.5.  c.  16.20. 
/Matt.2.3.  Juo.11.48. 


c  Luke  23.2.  Jno.19.li:. 


either  for  or  against  religion,  and  become 
as  full  of  zeal  for  the  insulted  honour  of 
religion  as  against  it.  The  profane,  the 
worthless,  and  the  abandoned  thus  often, 
become  violently  enraged  for  the  honour 
of  religion,  and  full  of  indignation  and 
tumult  against  those  who  are  accused  of 
violating  public  peace  and  order.  H  The 
house  of  Jason.  Where  Paul  and  Silas 
were.  ver.  7.  Jason  appears  to  have  been 
a  relative  of  Paul,  and  for  this  reason  it 
was  probably  that  he  lodged  with  him. 
Rom.  xvi.  21. 

6.  These  that  have  turned  the  world  up- 
side down.  That  have  excited  commo- 
tion and  disturbance  in  other  places. 
The  charge  has  been  often  brought 
against  the  gospel,  that  it  has  been  the 
occasion  of  confusion  and  disorder. 

7.  Whom  Jason  hath  received.  Has  re- 
ceived into  his  house,  and  entertained 
kindly.  11  These  all  do  contrary  to  the  de- 
crees of  Cesar.  The  charge  against  them 
was  that  of  sedition  and  rebellion  against 
the  Roman  emperor.  Grotius  on  this 
verse  remarks,  that  the  Roman  people, 
and  after  them  the  emperors,  would  not 
permit  the  name  of  king  to  be  mentioned 
in  any  of  the  vanquished  provinces,  ex- 
cept by  their  permission.  IT  Saying  that 
there  is  another  king.  This  was  probably 
a  charge  of  mere  malignity.  They  pro- 
bably understood,  that  when  the  apostles 
spoke  of  Jesus  as  a  king,  they  did  not  do 
it  as  of  a  temporal  prince.  But  it  was 
easy  to  pervert  their  words,  and  to  give 
plausibility  to  the  accusation.  The  same 
thing  had  occurred  in  regard  to  the  Lord 
Jesus  himself  Luke  xxiii.  2. 

8.  And  they  troubled  the  people.  They 
excited  the  people  to  commotion  and 
alarm.  The  rulers  feared  the  tumult 
that  was  excited,  and  the  people  feared 
the  Romans,  when  they  heard  the  charge 
that  there  were  rebels  a/ainittlie  govern 


240 


THE  ACTS. 


and  the  rulers  of  the  city,  when  they 
heard  these  things. 

9  And  when  they  had  taken  se- 
curity of  Jason,  and  of  the  other, 
they  let  them  go. 

10  And  the  brethren  immediately 
sent  away  a  Paul  and  Silas  by  night 
into  Berea:    who  coming  thither, 

a  c.9.25.  ver.H. 


ment  in  their  city.  It  does  not  appear 
that  there  was  a  disposition  in  the  rulers 
or  the  people  to  persecute  the  apostles ; 
but  they  were  excited  and  alarmed  by 
the  representations  of  the  Jews,  and  by 
the  mob  that  they  had  collected. 

9.  And  when  they  had  taken  security  of 
Jason.  This  is  an  expression  taken  from 
courts,  and  means  that  Jason  and  the  other 
gave  satisfaction  to  the  magistrates  for  the 
good  conduct  of  Paul  and  Silas,  or  became 
responsible  for  it.  Whether  it  was  by  de- 
positing a  sum  of  money,  and  by  thus  giv- 
ing bail,  is  not  quite  clear.  The  sense  is, 
that  they  did  it  in  accordance  with  the 
Roman  usages,  and  gave  sufficient  secu- 
rity for  the  good  conduct  of  Paul  and  Si- 
las. Heuman  supposes  that  the  pledge 
given  was,  that  they  should  leave  the  city. 
Michaelia  thinks  that  they  gave  a  pledge 
that  they  would  no  more  harbour  them  ; 
but  that  if  they  returned  again  to  them, 
they  would  deliver  them  to  the  magis- 
trates. IF  And  of  the  other.  The  other 
brethren  (ver.  G)  who  had  been  drawn  to 
the  rulers  of  the  city. 

10.  And  the  brethren  immediately  sent 
away  Paul  and  Silas.  Comp.  ch.  ix.  25. 
They  did  this  for  their  safety.  Yet  this 
was  not  done  until  the  gospel  had  taken 
deep  root  inThessalonica.  Having  preach- 
ed there,  and  laid  the  foundation  of  a 
church ;  having  thus  accomplished  the 
purpose  for  which  they  went  there,  they 
were  prepared  to  leave  the  city.  To  the 
church  in  this  city  Paul  afterwards  ad- 
dressed two  epistles.  IT  Unto  Berea. 
This  was  a  city  of  Macedonia,  near 
Mount  Cithanes.  There  is  a  medal  of 
Berea  extant,  remarkable  for  being  in- 
scribed, "of  the  second  Macedonia." 

11.  These  were,  more  noble.  Ei'.^svsVte- 
*oi.  This  literally  means  more  noble  by 
birth  ;  descended  from  more  illustrious 
ancestors.  But  here  the  word  is  used  to 
denote  a  quality  of  mind  and  heart;  they 
■were  more  generous,  liberal,  and  noble 
m  their  feelings  ;  more  disposed  to  inquire 
candidly  into  the  truth  of  the  doctrines 
advanced  by  Paul  and  Silas.  It  is  always 


[A.  D.  54. 

synagogue   of   the 


went  into   the 
Jews. 

11  These  were  more b  noble  than 
those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readi- 
ness c  of  rnind,  and  searched  the 
Scriptures  d  daily,  whether  those 
things  "wrere  so. 

I  Ps.  1 1  P.99, 1 00.  c  Jam.  1 .21 .  1  Pet.2.2.  e  Is». 

34.10.  Luke  10.29;  24.44.  Jno.5.39. 


proof  of  a  noble,  liberal,  and  ingenuous 
disposition,  to  be  willing  to  examine  into 
the  truth  of  any  doctrine  presented.  The 
writer  refers  here  particularly  to  the 
Jews.  IT  In  that.  Because.  If  They  re- 
ceived the  word,  &c.  They  listened  atten- 
tively and  respectfully  to  the  gospel 
They  did  not  reject  and  spurn  it,  as  un 
worthy  of  examination.  This  is  the  first 
particular  in  which  they  were  more 
noble  than  those  in  Thessalonica.  IT  And 
searched  the  Scriptures.  That  is,  the  Old 
Testament.  Note,  John  v.  39.  The  apos 
ties  always  affirmed  that  the  doctrines 
which  they  maintained  respecting  the 
Messiah  were  in  accordance  with  the 
Jewish  Scriptures.  The  Bereans  made 
diligent  and  earnest  inquiry  in  respect  to 
this,  and  were  willing  to  ascertain  the 
truth.  If  Daily.  Not  only  on  the  Sab- 
bath, and  in  the  synagogue ;  but  they 
made  it  a  daily  employment.  It  is  evi- 
dent from  this,  that  they  had  the  Scrip- 
tures ;  and  this  is  one  proof  that  Jewish 
families  would,  if  possible,  obtain  the  ora- 
cles of  God.  IT  Whether  these  things  were 
so.  Whether  the  doctrines  stated  by  Paul 
and  Silas  were  in  accordance  with  the 
Scriptures.  The  Old  Testament  they  re- 
ceived as  the  standard  of  truth,  and  what- 
ever could  be  shown  to  be  in  accordance 
with  that  they  received.  On  this  verse 
we  may  remark,  (1.)  That  it  is  proof  of 
true  nobleness  and  liberality  of  mind  to 
be  willing  to  examine  the  proofs  of  the 
truth  of  religion.  What  the  friends  of 
Christianity  have  had  most  cause  to  la 
ment  and  regret  is,  that  so  many  are  un- 
willing to  examine  its  claims ;  that  they 
spurn  it  as  unworthy  of  serious  thought, 
and  condemn  it  without  hearing.  (2.)  The 
Scriptures  should  be  examined  daily.  If 
we  wish  to  arrive  at  the  truth,  they  should 
be  the  object  of  constant  study.  That 
man  has  very  little  reason  to  expect  that 
he  will  grow  in  knowledge  and  grace, 
who  does  not  peruse,  with  candour  and 
with  prayer,  a  portion  of  the  Bible  every 
day.  (3)  The  constant  searching  of  the 
Scriptures  is  the  best  way  to  keep  the 


A  D.  54.] 


CHAPTER  XVII. 


241 


12  Therefore  many  of  them  be- 
lieved  :  also  of  honourable  women 
which  were  Greeks,  and  of  men, 
not  a  few. 

13  But  when  the  Jews  of  Thes- 
salonica  had  knowledge  that  the 
word  of  God  was  preached  of  Paul 


mind  from  error.  He  who  does  not  do  it 
daily  may  expect  to  "be  carried  about 
wiiii  every  wind  of  doctrine,"  and  to  have 
no  settled  opinions.  (4.)  The  preaching 
of  ministers  should  l»e  examined  by  the 
Scriptures.  Their  doctrines  are  of  no 
value  unless  they  accord  with  the  Bible. 
Every  preacher  should  expect  his  doc- 
trines to  be  examined  in  this  wav,  and  to 
be  rejected  if  thev  are  not  in  accordance 
with  the  word  of  God.  The  church,  in 
proportion  to  its  increase  in  purity  and 
knowledge,  will  feel  this  more  and  more  ; 
and  it  is  an  indication  of  advance  in  piety 
when  men  are  increasingly  disposed  to 
examine  ev^ry  thing  by  the  Bible.  How 
immensely  important  then  is  it,  that  the 
yoiwig  should  be  trained  up  to  diligent 
habits  of  searching  the  word  of  God. 
And  how  momentous  is  the  duty  of  pa- 
rents, and  of  Sabbath-school  teachers,  to 
inculcate  just  views  of  the  interpretation 
of  the  Bible,  and  to  form  the  habits  of 
the  rising  generation  so  that  they  shall 
he  disposed  and  enabled  to  examine  every 
doctrine  by  the  sacred  oracles.  The  pu- 
rity of  the  church  depends  on  the  exten- 
sion of  the  spirit  of  the  noble-minded  Be- 
reans;  and  that  spirit  is  to  be  extended 
mainly  by  the  instrumentality  of  Sabbath- 
schools. 

12.  Therefore.  As  the  result  of  their 
examination.  They  found  that  the  doc- 
trines of  Paul  and  Silas  accorded  with 
the  Old  Testament.  This  result  will 
commonly  follow  when  people  search 
the  Scriptures.  Much  is  gained  when 
men  can  be  induced  to  examine  the  Bi- 
ble. We  may  commonly  take  it  for 
granted  thai  such  an  examination  will  re- 
sult in  their  conviction  of  the  truth. 
The  most  prominent  and  invariable  cause 
of  infidelity  is  found  in  the  fact  that  men 
will  not  investigate  the  Scriptures.  Many 
infidels  have  confessed  that  they  had 
never  carefully  read  the  New  Testament. 
Thomas  Paine  confessed  that  he  wrote 
the  first  part  of  the  "  Age  of  ! 
without  having  a  Bible  at  hand ;  and 
without  its  beirur  possible  to  procure  one 
where  he  then  was  (in  Paris).  ' 
savs  he,  "  neither  Bible  nor  Testament  to 


at  Berea,  they  came  thither  also, 
and  stirred  up  °  the  people. 

14  And  then  immediately  the 
brethren  sent  away  b  Paul,  to  go  as 
it  were  to  the  sea:  but  Silas  and 
Timotheus  abode  there  still. 

15  And  they  that  conducted  Paul 

a  Luke  12.51.         b  Matt.  10.23 

refer  to,  though  I  was  writing  against 
both;  nor  could  I  procure  any."  AgeoJ 
Reaso7i,  p.  65.  Ed.  1831.  Also  p.  33. 
None  have  ever  read  the  Scriptures  with 
candour,  and  with  the  true  spirit  of  prayer, 
who  have  not  been  convinced  of  the 
truth  of  Christianity,  and  been  brought 
to  submit  their  souls  to  its  influence  and 
its  consolations.  The  great  thing  which 
Christians  desire  their  fellow  men  to  do 
is,  candidly  to  search  the  Bible;  and  when 
this  is  done,  they  confidently  expect  that 
they  will  be  truly  converted  to  God. 
IT-  Of  honourable  women.  Note,  eh.  xiii.  50. 

13.  Stirred  up  the  people.  The  word 
used  here  (<r*Kiueiv)  denotes  properly  to 
agitate,  or  excite,  as  the  waves  of  the  sea 
are  agitated  by  the  wind.  It  is  with  great 
beauty  used  to  denote  the  agitation  and 
excitement  of  a  popular  tumult,  from  its 
resemblance  to  the  troubled  waves  of  the 
ocean.  The  figure  is  often  employed  by 
the  classic  writers,  and  also  occurs  in  the 
Scriptures.  See  Ps.  lxv.  7.  Isa.  xvii.  12, 
13.    Jer.  xlvi.  7,  8. 

14.  The  brethren.  Those  who  were 
Christians.  1T  Sent  away  Paul.  In  order 
to  secure  his  safety.  A  similar  thing  had 
been  done  in  Thessalonica.  ver.  10.  The 
tumult  was  great;  and  there  was  no 
doubt,  such  was  the  hostility  of  the  Jews, 
that  the  life  of  Paul  would  be  endan- 
gered, and  they  therefore  resolved  to  se- 
cure his  safety.  17  As  it  were.  Rather, 
'even  to  the  sea,'  for  that  is  its  significa- 
tion. It  does  not  imply  that  there  was 
any  feint  or  sleight  in  the  case,  as  if  they 
intended  to  deceive  their  pursuers.  They 
took  him  to  the  sea-coast,  not  far  from 
Berea,  and  from  that  place  he  probably 
went  by  sea  to  Athens. 

15.  Unto  Athens.  This  was  the  first 
visit  of  Paul  to  this  celebrated  city;  and 
perhaps  the  first  visit  of  a  Christian 
minister.  His  success  in  this  city,  tor 
some  cause,  was  not  great.  But  his 
preaching  was  attended  with  the  con- 
version of  some  individuals.  See  ver.  34. 
Athens  was  the  most  celebrated  city 
of  Greece,  and  was  distinguished  for  the 
military  talents,  learning,  eloquence,  and 

sa    of  its    inhabitants.      It    wsa 


242 


THE  ACTS. 


[A..  D.  51. 


brought  him  unto  Athens  :  and  re- 
ceiving a  commandment  unto  Silas 
and  Timotheus  °  for  to  come  to  him 
with  all  speed,  they  departed. 


founded  by  Cecrops  and  an  Egyptian 
colony,  about  1556  years  before  the 
Christian  era.  It  was  called  Athens  in 
honour  of  Minerva,  who  was  cniefly 
worshipped  there,  and  to  whom  the  city 
was  dedicated.  The  city,  at  first,  was  built 
on  a  rock  in  the  midst  of  a  spacious  plain ; 
but  in  process  of  time  the  whole  plain 
was  covered  with  buildings,  which  were 
called  the  lower  city.  No  city  of  Greece, 
or  of  the  ancient  world,  was  so  much  dis- 
tinguished for  philosophy,  learning,  and 
the  arts.  The  most  celebrated  warriors, 
poets,  statesmen,  and  philosophers  were 
either  born  or  flourished  there.  The 
most  celebrated  models  of  architecture 
and  statuary  were  there  ;  and  for  ages  it 
held  its  pre-eminence  in  civilization,  arts, 
and  arms.  The  city  still  exists,  though  it 
has  been  often  subject  to  the  calamities 
of  war,  to  a  change  of  masters,  and  to 
the  mouldering  nand  of  time.  It  was 
twice  burnt  by  the  Persians ;  destroyed 
by  Philip  II.  of  Macedon ;  again  by  Sylla ; 
was  plundered  by  Tiberius  ;  desolated  by 
the  Goths  in  the  reign  of  Claudius ;  and 
the  whole  territory  ravaged  and  ruined 
by  Alaric.  From  the  reign  of  Justinian 
to  the  thirteenth  century,  the  city  remain- 
ed in  obscurity,  though  it  continued  to  be 
a  town  at  the  head  of  a  small  state.  It 
was  seized  by  Omar,  general  of  Mahomet 
the  Great,  in  1455;  was  sacked  by  the 
Venetians  in  1464  ;  and  was  taken  by  the 
Turks  again  in  1688.  In  1812,  the  popu- 
lation was  12,000 ;  but  it  has  since  been 
desolated  by  the  sanguinary  contests  be- 
tween the  Turks  and  the  Greeks,  and 
left  almost  a  mass  of  ruins.  It  is  now 
free;  and  efforts  are  making  by  Chris- 
tians to  restore  it  to  its  former  elevation 
in  learning  and  importance,  and  to  impart 
to  it  the  blessings  of  the  Christian  reli- 
gion. Two  American  missionaries  are 
labouring  in  the  place  where  Paul  preach- 
ed almost  two  thousand  years  ago ;  and 
schools  under  their  immediate  superin- 
tendence and  care,  are  established  by 
American  Christian  missionaries,  in  the 
place  that  was  once  regarded  as  "  the  eye 
of  Greece,"  and  the  light  of  the  civilized 
world.  In  the  revolutions  of  ages  it  has 
been  ordered  that  men  should  bear  the 
torch  of  learning  to  Athens  from  a  land 
unknown  to  its  ancient  philosophers,  and 
convey  the  blessings  of  civilization  to 


16  Now  while  Paul  waited  for 
them  at  Athens,  h  his  spirit  was 
stirred  in  him,  when  he  saw  the 
city  '  wholly  given  to  idolatry. 

b  P».l  19.136.  2Pet.2.8         »  or,  full  of  idols. 

them  by  that  gospel  which  in  the  time 
of  Paul  they  rejected  and  despised. 
TT  And  receiving  a  commandment.  They 
who  accompanied  Paul  received  his 
commands  to  Silas  and  Timothy.  IT  With 
all  speed.  As  soon  as  possible.  Perhaps 
Paul  expected  much  labour  and  success 
in  Athens,  and  was  therefore  desirous 
of  securing  their  aid  with  him  in  his  work. 
16.  Now  while  Patil  waited.  How  long 
he  was  there  is  not  intimated  ;  but  doubt- 
less some  time  would  elapse  before  they 
could  arrive.  In  the  mean  time,  Paul 
had  ample  opportunity  to  observe  the 
state  of  the  city.  1T  His  spirit  was  stirred 
within  him.  His  mind  was  greatly  ex- 
cited. The  word  used  here  (rrx^^vvno) 
denotes  any  excitement,  agitation,  or 
paroxysm  of  mind.  1  Cor.  xiii.  5.  It  here 
means  that  the  mind  of  Paul  w*as  greatly 
concerned,  or  agitated,  doubtless  with  pilv 
and  distress,  at  their  folly  and  danger. 
IT  Tiie  city  wholly  given  to  idolatry.  Gr. 
x*Te»S\o\ov.  It  is  well  translated  in  the 
margin,  "or  full  of  idols."  The  word  is 
not  elsewhere  used  in  trie  New  Testa- 
ment. That  this  was  the  condition  of  the 
city  is  abundantly  testified  by  profane 
writers.  Thus  Pausanias  (in  Attic,  i.  24, 
says,  "the  Athenians  greatly  surpassed 
others  in  their  zeal  for  religion."  Lucian 
(T.  i.  Prometh.  p.  180)  says  of  the  city 
of  Athens,  "On  every  side  there  are 
altars,  victims,  temples,  and  festivals." 
Livy  (45.  27)  says,  that  Athens  "  was  full 
of  the  images  of  gods  and  men,  adorned 
with  every  variety  of  material,  and  with 
all  the  skill  of  art."  And  Petronius  (Sat. 
xvii.)  says  humorously  of  the  city,  that 
"  it  was  easier  to  find  a  god  than  a  man 
there."  See  Kuinoel.  In  this  verse  we 
may  see  how  a  splendid,  idolatrous  city 
will  strike  a  pious  mind.  Athens  then 
had  more  that  was  splendid  in  architec 
ture,  more  that  was  brilliant  in  science, 
and  more  that  was  beautiful  in  the  arts, 
than  any  other  city  of  the  world  ;  perhaps 
more  than  all  the  rest  of  the  world  united 
Yet  there  is  no  account  that  the  mind 
of  Paul  w^as  filled  with  admiration ; 
there  is  no  record  that  he  spent  his  nine 
in  examining  the  works  of  art;  there  is 
no  evidence  that  he  forgot  his  high  pur- 
pose in  an  idle  and  useless  contemplation 
of  temples  and  statuary.  His  was  a 
Christian  mind ;  and  he  contemplated  all 


A    V.uL] 


CHAPTER  XVII. 


213 


17  Therefore  disputed  he  in  the 
synagogue  with  the  Jews,  and  with 
the  devout  °  persons,  and  in  the 
market  daily  with  them  that  met 
with  him. 

ac.8.2. 


this  with  a  Christian  heart.  That  heart 
was  deeply  affected  in  view  of  the  amaz- 
ing guilt  of  a  people  that  were  ignorant 
of  the  true  God,  and  that  had  filled  their 
city  with  idols  reared  to  the  honour 
of  imaginary  divinities;  and  who,  in  the 
midst  of  all  this  splendour  and  luxury, 
were  going  down  to  the  gates  of  death. 
So  should  every  pious  man  feel  who 
treads  the  streets  of  a  splendid  and  guilty 
city  The  Christian  will  not  despise  the 
productions  of  art;  but  he  will  feel,  deeply 
ieel,  for  the  unhappy  condition  of  those 
who,  amidst  wealth  and  splendour  and 
adorning,  are  withholding  their  affections 
from  the  living  God,  bestowing  them  on 
the  works  of  their  own  hands,  or  on  ob- 
jects degraded  and  polluting;  and  who 
are  going  unredeemed  to  eternal  wo. 
Happy  would  it  be  if  every  Christian 
traveller  who  visits  cities  of  wealth  and 
splendour,  would,  like  Paul,  be  affected  in 
view  of  their  crimes  and  dangers;  and 
happy  if,  like  him,  men  could  cease  their 
unbounded  admiration  of  magnificence 
and  splendour  in  temples  and  palaces 
and  statuary,  to  regard  the  condition 
of  mind,  not  perishable  like  marble;  and 
of  the  soul,  more  magnificent  even  in  its 
ruins  than  all  the  works  of  Phidias  or 
Praxiteles. 

17.  Therefore  disputed  he.  Or  reasoned. 
Me  engaged  in  an  argument  with  them. 
%  With  the  devout  persons.  Those  wor- 
shipping God  after  the  manner  of  the 
Jews.  They  were  Jewish  proselytes, 
who  had  renounced  idolatry,  but  who 
had  not  been  fully  admitted  to  the  privi- 
leges of  the  Jews.  See  Note,  ch.  x.  2. 
H  And  in  the  market.  In  the  forum.  It 
was  not  only  the  place  where  provisions 
were  sold,  but  was  also  a  place  of  great 
public  concourse.  In  this  place  the  phi- 
losophers were  not  unfrequently  found 
engaged  in  public  discussion. 

18.  Then  certain  philosophers.  Athens 
was  distinguished,  among  all  the  cities 
of  Greece  and  the  world,  for  the  cultiva- 
tion of  a  subtle  and  refined  philosophy. 
This  was  their  boast,  and  the  object 
of  their  constant  search  and  study.  1  Cor. 
i.  22.  IT  Of  (he  Epicureans.  This  sect 
of  philosophers  was  so  named  from  Epi- 
curus, who  lived  about  300  years  before 
the  Christian  era.    They  denied  that  the 


18  Then  certain  philosophers  * 
of  the  Epicureans,  and  of  the 
Stoics,  encountered  him.  And  some 
said,  What  will  this  '  babbler  say  ? 
Other  some,  He  seemeth  to  be  a 

6Col.2.8.        i  or,  bascftHous. 


world  was  created  by  God,  and  that  the 
gods  exercised  any  care  or  providence 
over  human  affairs,  and  also  the  immor- 
tality of  the  soul.  Against  these  positions 
of  the  sect,  Paul  directed  his  main  argu- 
ment, in  proving  that  the  world  was  cre- 
ated and  governed  by  God.  One  of  the 
distinguishing  doctrines  of  Epicurus  was, 
that  pleasure  was  the  summum  bonuvi,  or 
chief  good,  and  that  virtue  was  to  be 
practised  only  as  it  contributed  to  plea- 
sure. By  pleasure,  however,  Epicurus 
did  not  mean  sensual  and  grovelling  ap- 
petites, and  degraded  vices,  but  rational 
pleasure,  properly  regulated  and  govern- 
ed. See  Good's  Book  of  Nature.  But 
whatever  his  views  were,  it  is  certain 
that  his  followers  had  embraced  the  doc- 
trine that  voluptuousness  and  the  plea- 
sures of  sense  were  to  be  practised  with- 
out restraint.  Both  in  principle  and  prac- 
tice, therefore,  they  devoted  themselves 
to  a  life  of  gayety  and  sensuality,  and 
sought  happiness  cn!y  in  indolence,  effe- 
minacy, and  voluptuousness.  Confident 
in  the  belief  that  the  world  was  not  un- 
der the  administration  of  a  God  of  justice, 
they  gave  themselves  up  to  the  indul- 
gence of  every  passion  ;  the  infidels  of 
their  time,  and  the  exact  example  of  the 
gay  and  fashionable  multitudes  of  all 
times,  that  live  without  God,  and  that 
seek  pleasure  as  their  chief  good.  IT  And 
of  the  Stoics.  These  were  a  sect  of  phi- 
losophers, so  named  from  the  Greek  o-ro», 
Stoa,  a  porch,  or  portico,  because  Zeno, 
the  founder  of  the  sect,  held  his  school 
and  taught  in  a  porch,  in  the  city  of 
Athens.  Zeno  was  born  in  the  island 
of  Cyprus,  but  the  greater  part  cf  his 
life  was  spent  at  Athens  in  teach. mj  phi- 
losophy. After  having  taught  publicly  48 
years,  he  died  at  the  age  of  9G,  two  hun- 
dred and  sixty-four  years  before  Christ. 
The  doctrines  of  the  sect  were,  that  the 
universe  was  created  by  God  ;  that  all 
things  were  fixed  by  fate  ;  that  even  God 
was  under  the  dominion  of  fatal  neces- 
sity ;  that  the  fates  were  to  he  submitted 
to;  that  the  passions  and  affections  were 
to  be  suppressed  and  restrained ;  that 
happiness  consisted  in  the  insensibility 
of  the  soul  to  pam  ;  and  that  a  man  should 
gain  an  absolute  mastery  over  all  the 
passions  and   affections   of   his    nature 


21i 


setter  forth  of  strange  gods :  be- 
cause he  preached  unto  them  Jesus, 
and  the  resurrection. 


THE  ACTS.  [A.  D.  55. 

19  And  they  took  him,  and 
brought  him  unto  l  Areopagus, 
saying,  May  we  know  what  this 

i  or,  Mars'1  hill.     It  was  the  highest  court  in  Athens. 


They  were  stern  in  their  views  of  virtue, 
and,  like  the  Pharisees,  prided  themselves 
on  their  own  righteousness.  They  sup- 
posed that  matter  was  eternal,  and  that 
God  was  either  the  animating  principle 
or  soul  of  the  world,  or  that  all  things 
were  a  part  of  God.  They  fluctuated 
much  in  their  views  of  a  future  state; 
gome  of  them  holding  that  the  soul  would 
exist  only  until  the  destruction  of  the 
universe,  and  others  that  it  would  finally 
be  absorbed  into  the  divine  essence,  and 
become  a  part  of  God.  It  will  be  readily 
seen,  therefore,  with  what  pertinency 
and  address  Paul  discoursed  to  them. 
The  leading  doctrines  of  both  sects  were 
met  by  him.  1F  Encountered  him.  Con- 
tended with  him;  opposed  themselves  to 
him.  IT  And  some  said.  This  was  said 
in  scom  and  contempt.  He  had  excited 
attention  ;  but  they  scorned  the  doctrines 
that  should  be  delivered  by  an  unknown 
foreigner  from  Judea.  IT  What  will  this 
babbler  say?  Margin,  base  fellow.  Greek, 
o-7rie,uoKoycg.  The  word  occurs  nowhere 
else  in  the  New  Testament,  ft  properly 
means  one  who  collects  seeds,  and  was  ap- 
plied by  the  Greeks  to  the  poor  persons 
who  collected  the  scattered  grain  in  the 
fields  after  harvest,  or  to  gleaners  ;  and 
also  to  the  poor,  who  obtained  a  preca- 
rious subsistence  around  the  markets  and 
In  the  streets.  It  was  also  applied  to 
birds  that  picked  up  the  scattered  seeds  of 
grain  in  the  field,  or  in  the  markets.  The 
word  came  hence  to  have  a  two-fold  sig- 
nification. (1.)  It  denoted  the  poor,  needy, 
and  vile ;  the  refuse  and  off-scouring  of 
society;  and,  (2.)  From  the  birds  which 
were  thus  employed,  and  which  were 
troublesome  by  their  continual  unmusical 
sounds,  it  came  to  denote  those  who  were 
talkative,  garrulous,  and  opinionated  ; 
those  who  collected  the  opinions  of  others, 
or  scraps  of  knowledge,  and  retailed  them 
fluently,  without  order  or  method.  It 
was  a  word,  therefore,  expressive  of  their 
contempt  for  an  unknown  foreigner  who 
Bhould  pretend  to  instruct  the  learned  men 
and  philosophers  of  Greece.  Doddridge 
renders  it,  "  retailer  of  scraps."  Syriac, 
"collector  of  words."  IF  Other  some. 
Others.  1T  He  seemetk  to  be  a  seller  forth. 
He  announces  or  declares  the  existence 
of  strange  gods.  The  reason  why  they 
supposed  this,  was,  that  he  made  the  capi- 
tal points  of  his  preaching  to  be  Jesus 
and  the  resurrection,  which  they  mistook 


for  the  names  of  divinities.  IT  Of  strange 
gods.  Of 'foreign  gods,  or  demons.  They 
worshipped  many  gods  themselves,  and 
as  they  believed  that  every  country  had 
its  own  peculiar  divinities,  they  supposed 
that  Paul  had  come  to  announce  the  ex- 
istence of  some  such  foreign,  and  to  them 
unknown  divinities.  The  word  translated 
gods  (£*»/aov/«)v)denoies  properly  the  genii, 
or  spirits  who  were  superior  to  men,  but 
inferior  to  the  gods.  It  is,  however,  often 
employed  to  denote  the  gods  themselves ; 
and  is  evidently  so  used  here.  The  gods 
among  the  Greeks  were  such  as  were 
supposed  te  have  that  rank  by  nature. 
The  demons  were  such  as  had  been  ex- 
alted to  divinity  from  being  heroes  and 
distinguished  men.  If  He  preached  unto 
them  Jesus.  He  proclaimed  him  as  the 
Messiah.  The  mistake  which  they  made, 
by  supposing  that  he  was  a  foreign  divi- 
nity, was  one  which  was  perfectly  natu- 
ral for  minds  degraded  like  theirs  by 
idolatry  They  had  no  idea  of  a  pure 
God  ;  they  knew  nothing  of  the  doctrine 
of  the  Messiah  ;  and  they  naturally  sup- 
posed, therefore,  that  he  of  whom  Paul 
spoke  so  much  must  be  a  god  of  some 
other  nation,  of  a  rank  similar  to  their 
own  divinities.  IF  A?td  the  resurrection. 
The  resurrection  of  Jesus,  and  through 
him  the  resurrection  of  the  dead.  It  is 
evident,  I  think,  that  by  the  resurrection 
(r;,t)  ii'io-rxiriv)  they  understood  him  to 
refer  to  the  name  of  some  goddess.  Such 
was  the  interpretation  of  Chrysostom. 
The  Greeks  had  erected  altars  to  Shame, 
and  Famine,  and  Desire  (Pans.  i.  17),  and 
it  is  probable  that,  they  supposed  '  the 
resurrection,'  or  the  Atiastasis.  to  be  the 
name  also  of  some  unknown  goddess  who 
presided  over  the  resurrection.  Thua 
they  regarded  him  as  a  setter  forth  of  two 
foreign  or  strange  gods — Jesus,  and  the 
Anastasis,  or  resurrection. 

19.  And  brought  him  unto  Areopagus. 
Margin,  or  Mars'  hill.  This  was  the 
place  or  court  in  which  the  Areopagites, 
the  celebrated  supreme  judges  of  Athens, 
assembled.  It  was  on  a  hill  almost  in 
the  middle  of  the  city;  but  nothing  now 
remains  by  which  we  can  determine  the 
form  or  construction  of  the  tribunal.  The 
hill  is  almost  entirely  a  mass  of  stone, 
and  is  not  easily  accessible,  its  sides  being 
steep  and  abrupt.  On  many  accounts 
this  was  the  most  celebrated  tribunal  in 
the   world.    Its    decisions    were   distin 


A.  D.  54.] 


CHAPTER  XVII. 


245 


new  a  doctrine,  whereof  thou  speak- 
est,  is- 

20  For  tiiou  br ingest  certain  b 
strange  things  to  our  ears:  we 
would  know  therefore  what  these 
things  mean. 

aJno.13.34.  Uno.2.7,8.        6Hos.8.12. 


guished  for  justice  and  correctness;  nor 
was  i here  any  court  in  Greece  in  which 
so  much  confidence  vas  placed.  This 
court  took  cognizance  of  murders,  impie- 
ties, and  immoralities;  they  punished 
vices  of  all  kinds,  including  idleness ; 
they  reworded  the  virtuous;  they  were  pe- 
culiarly attentive  to  blasphemies  against 
the  gods,  and  to  the  performance  of  the 
sacred  mysteries  of  religion.  It  was, 
therefore,  with  the  greatest  propriety  that 
Paul  was  questioned  before  this  tribunal, 
as  being  regarded  as  a  setter  forth  of 
strange  gods,  and  as  being  supposed  to 
wish  to  introduce  a  new  mode  of  wor- 
ship. See  Potter's  Antiquities  of  Greece, 
b.  i.  ch.  19;  and  Travels  of  Anacharsis, 
vol.  i.  136.  1S5 ;  ii.  292—29.0.  1T  May 
?/'."  know.  We  would  know.  This  seems 
to  have  been  a  respectful  inquiry;  and 
it  does  nut  appear  that  Paul  was  brought 
there  for  the  sake  of  trial.  There  are  no 
accusations  ;  no  witnesses  ;  none  of  the 
forms  of  trial.  They  seem  to  have  re- 
sorted thither  because  it  was  the  place 
where  the  subject  of  religion  was  usually 
discussed,  and  because  it  was  a  place 
of  confluence  for  the  citizens  and  judges 
and  wise  men  of  Athens,  and  of  foreign- 
ers. The  design  seems  to  have  been,  not 
to  try  him,  but  fairly  to  canvass  the 
claims  of  his  doctrines.  See  ver.  21.  It 
was  just  an  instance  of  the  inquisitive 
spirit  of  the  people  of  Athens,  willing  to 
hear  before  they  condemned,  and  to  ex- 
amine before  they  approved. 

20.  Certain  strange  things.  Literally, 
something  pertaining  to  a  foreign  eoun- 
trv,  or  people.  Here  it  means  something 
unusual,  remarkable,  to  which  we  are 
not  accustomed.  It  was  something  dif- 
ferent from  what  they  had  been  accus- 
tomed to  hear  from  their  philosophers 
and  religious  teachers.  ^T  What  these 
things  mean.  We  would  understand 
more  clearly  what  is  affirmed  respecting 
Jesus  and  the  resurrection. 

21.  For  all  the  Athenian?  This  was 
their  general  character.  H  And  stran- 
gers whirh  were  there.  Athens  was  greatly 
distinguished  for  the  celebrity  of  its 
schools  of  philosophy.  It  was  at  that 
time  at  the  head  of  the  literary  world. 

x  2 


21  (Foi  all  the  Athenians,  and 
strangers  which  wen1  there,  spent 
their  time  in  nothing-  else,  but  either 
to  tell  or  to  hear  some  new  thing.) 

22  Then  Paul  stood  in  the  midst 
of  Mars'  '  Hill,  and  said,   Ye  men 

i  or,  the  court  of  the  Arcopagitu. 

Its  arts  and  its  learning  were  celebrated 
in  all  lands.    It  is  known,  therefore,  that 

it  was  the  favourite  resort  of  men  of  other 
nations,  who  came  there  to  become  ac- 
quainted with  its  institutions,  and  to  listen 
to  its  sages.  IT  Spent  (heir  time  in  nothing 
else.  The  learned  and  subtle  Athenians 
gave  themselves  much  to  speculation, 
and  employed  themselves  in  examining 
the  various  new  systems  of  philosophy 
that  were  proposed.  Strangers  and  fo- 
reigners who  were  there,  having  much 
leisure,  would  also  give  themselves  to 
the  same  inquiries.  IT  But  either  to  tell 
or  to  hear  some  new  thing.  Greek,  some- 
thing newer.  Kxtvi  -.  sgov.  The  latest  news  ; 
or  the  latest  subject  of  inquiry  proposed. 
This  is  well  known  to  have  been  the 
character  of  the  people  of  Athens  at  all 
times.  "  Many  of  the  ancient  writers  bear 
witness  to  the  garrulity,  and  curiosity, 
and  intemperate  desire  of  novelty,  among 
the  Athenians,  by  which  they  inquired 
respecting  all  things,  even  those  in  which 
they  had  no  interest,  whether  of  a  publfc 
or  private  nature."  {Kuinoel.)  ThusThu- 
cyd.  (3.  38)  says  of  them,  "you  excel  in 
suffering  yourselves  to  be  deceived  with 
novelty  of  speech."  On  which  the  old 
Scholiast  makes  this  remark,  almost  in  the 
words  of  Luke  :  "  He  (Thucydides)  here 
blames  the  Athenians,  who  care  for  no- 
thing else  but  to  tell  or  to  hear  something 
new."  Thus  iElian  (5.  13)  says  of  the 
Athenians,  that  they  are  versatile  in  no- 
velties. Thus  Demosthenes  represents 
the  Athenians  "as  inquiring  in  the  place 
of  public  resort  if  there  were  any  news?" 
Tix/oTifiv.  Meursius  has  shown,  also, 
that  there  were  more  than  three  hundred 
public  places  in  Athens  of  public  resort, 
where  the  principal  youth  and  reputable 
citizens  were  accustomed  to  meet  for  the 
purpose  of  conversation  and  inquiry. 

22.  Then  Paul.  This  commences  Paul's 
explanation  of  the  doctrines  which  he  had 
stated.  It  is  evident  that  Luke  has  re- 
corded but  a  mere  summary  or  outline 
of  the  discourse  ;  but  it  is  such  as  to  ena- 
ble us  to  see  clearly  his  course  of  thought, 
and  the  manner  in  which  he  met  the  two 
principal  sects  of  their  philosophers.  IT  In 
the  midst  if  Mam' hill.  Greek,  Areopagus 


246 


THE  ACTS. 


[A.D.  54 


of  Athens,  I  perceive  that  in   all 
things  ye  are  too  superstitious.  a 
23  For  as  I  passed  by,  and  be- 

a  Jer.50.3S. 


This  should  have  been  retained  in  the 
translation.  IT  Ye  men  of  Athens.  This 
language  was  perfectly  respectful,  not- 
withstanding his  heart  had  been  deeply 
affected  by  their  idolatry.  Every  thing 
about  this  discourse  is  calm,  grave,  cool, 
and  argumentative.  Paul  understood  the 
character  of  his  auditors,  and  did  not 
commence  his  discourse  by  denouncing 
them,  or  suppose  that  they  would  be  con- 
vinced by  mere  dogmatical  assertion. 
No  happier  instance  can  be  found,  of  cool, 
collected  argumentation,  than  is  furnished 
in  this  discourse.  IT  I  perceive.  He  per- 
ceived this  by  his  observations  of  their 
forms  of  worship,  in  passing  through  their 
city.  ver.  23.  V  In  all  things.  In  respect 
to  all  events.  11  Ye  are  too  superstitious. 
A««<rrJ»i/Kow6(TTl§ouj.  This  is  a  most  un- 
happy translation.  We  use  the  word  su- 
perstitious always  in  a  bad  sense,  to  de- 
note being  over-scrupulous  and  rigid  in 
religious  observances,  particularly  in 
smaller  matters  ;  or  to  a  zealous  devotion 
to  rites  and  observances  which  are  not 
commanded.  But  the  word  here  is  de- 
signed to  convey  no  such  idea.  It  pro- 
perly means  reverence  for  the  gods  or  de- 
rrtons.  It  is  used  in  the  classic  writers 
in  a  goofl  sense,  to  denote  piety  towards 
the  gods,  or  suitable  fear  and  reverence 
for  them  ;  and  also  in  a  bad  sense,  to  de- 
note improper  fear  or  excessive  dread  of 
their  anger;  and  in  this  sense  it  accords 
with  our  word  superstitious.  But  it  is  al- 
together improbable  that  Paul  should 
have  used  it  in  a  bad  sense.  For,  (1.)  It 
was  not  his  custom  needlessly  to  blame 
or  offend  his  auditors.  (2.)  It  is  not  pro- 
bable that  he  would  commence  his  dis- 
course in  a  manner  that  would  only  ex- 
cite their  prejudice  and  opposition.  (3.) 
In  the  thing  which  he  specifies  (ver.  23) 
as  proof  on  the  subject,  he  does  not  intro- 
duce it  as  a  matter  of  blame,  but  rather 
as  a  proof  of  their  devotedness  to  the 
cause  of  religion,  and  of  their  regard  for 
God.  (4.)  The  whole  speech  is  calm,  dig- 
nified, and  argumentative — such  as  be- 
came such  a  place,  such  a  speaker,  and 
such  an  audience.  The  meaning  of  the 
expression  is,  therefore,  '  I  perceive  that 
you  are  greatly  devoted  to  reverence  for 
religion  ;  that  "it  is  a  characteristic  of  the 
people  to  honour  the  gods,  to  rear  altars 
to  them,  and  to  recognise  the  divine 
agency  in  times  of  trial.'     The  proof  (A' 


held  your  devotions,  l  I  found  an  al- 
tar with  this  inscription,  TO  THE 
UNKNOWN  GOD.  Whom  there- 

i  or,  gods  that  ye  worship.  Gal. 4.8. 


this  was  the  altar  reared  to  the  unknown 
God  ;  its  bearing  on  his  purpose  was,  that 
such  a  state  of  public  sentiment  must  be 
favourable  to  an  inquiry  into  the  truth 
of  what  he  was  about  to  state. 

23.  For  as  I  passed  by.  Greek,  '  For 
I,  coming  through,  and  seeing,'  &c.  H  And 
beheld.  Diligently  contemplated  ;  atten- 
tively considered  (iv^j^fiv).  The  wor- 
ship of  an  idolatrous  people  will  be  an 
object  of  intense  and  painful  interest  to  a 
Christian.  11  Your  devotions.  Tao-ioxa-^xTa. 
Our  word  devotions  refers  to  the  act  of 
worship — to  prayers,  praises,  &c.  The 
Greek  word  here  used  means  properly 
any  sacred  thing  ;  any  object  which  is 
worshipped,  or  which  is  connected  with 
the  place  or  rites  of  worship.  Thus  it  is 
applied  either  to  the  gods  themselves,  or 
to  the  temples,  altars,  shrines,  sacrifices, 
statues,  &c,  connected  with  the  worship 
of  the.  gods.  This  is  its  meaning  here 
It  does  not  denote  that  Paul  saw  them 
engaged  in  the  act  of  worship,  but  that 
he  was  struck  with  the  numerous  tem- 
ples, altars,  statues,  &c,  which  were 
reared  to  the  gods,  and  which  indicated 
the  state  of  the  people.  Syriac,  "  The 
temple  of  your  gods."  Vulgate,  "  your 
images."  Margin,  "  gods  that  ye  wor- 
ship." IT  J  found  an  altar.  An  altar 
usually  denotes  a  place  for  sacrifice 
Here,  however,  it  does  not  appear  that 
any  sacrifice  was  offered ;  but  it  was 
probably  a  monument  of  stone,  reared  to 
commemorate  a  certain  event,  and  dedi- 
cated to  the  unknown  God.  IT  To  the 
unhiown  God.  'Ayvvo-Ttp  ess,.  Where 
this  altar  was  reared,  or  on  what  occa- 
sion, has  been  a  subject  of  much  debate 
with  expositors.  That  there  was  such  an 
altar  in  Athens,  though  it  may  not  have 
been  specifically  mentioned  by  the  Greek 
writers,  is  rendered  probable  by  the  fol- 
lowing circumstances.  (1.)  It  was  cus- 
tomary to  rear  such  altars.  Minutius 
Felix  says  of  the  Romans,  "  they  build 
altars  to  unknown  divinities."  (2.)  The 
term  unknown  God  was  used  in  relation 
to  the  worship  of  the  Athenians.  Lucian, 
in  his  Philopatris,  uses  this  form  of  an 
oath :  "  I  swear  by  the  wifaiown  God  at 
Athens,"  the  very  expression  used  by  the 
apostle.  And  again  he  says  (ch.  xxix. 
180),  •'  We  have  found  out  the  unknown 
God  at  Athens,  and  worshipped  him  with 
our  hands  stretched  up  to  heaven,"  &C, 


A.D.  5-1.] 


CHAPTER  XVII. 


217 


fore  ye  ignorantly  worship,  him  de- 
clare I  unto  you. 

2-1  God  a  that  made  the  world, 
and  all  things  therein,  seeing  that 

a  c.  14.15. 


(3.)  There  were  altars  at  Athens  inscribed 
to  the  unknown  gods.  Philostratus  says 
(in  Vita.  Apollo,  vi.  3),  "  And  this  at 
Athens,  where  there  are  even  altars  to 
the  unknown  gods."  Thus  Pausanius 
(in  Attic,  eh.  I)  says,  that  "at  Athens 
there  are  altars  of  gods  which  are  called 
the  unknown  ones."  Jerome,  in  his 
commentary  (Epistle  to  Titus  i.  12),  says 
that  the  whole  inscription  was,  "  to  the 
gods  of  Asia,  Europe,  and  Africa;  to  the 
unknown  and  strange  gods."  (4.)  There 
was  a  remarkable  altar  reared  in  Athens 
in  a  time  of  pestilence,  in  honour  of  the 
unknown  god  which  had  granted  them 
deliverance.  Diogenes  Laertius  says  that 
Epimenides  restrained  the  pestilence  in 
the  following  manner  :  "  Taking  white 
and  black  sheep,  he  led  them  to  the  Areo- 
pagus, and  there  permitted  them  to  go 
where  they  would,  commanding  those 
who  followed  them  to  sacrifice  (rs  ^oo-^- 
xsKTi  ?eai)  to  the  god  to  whom  these  things 
pertained  [or  who  had  the  power  of 
averting  the  plague,  whoever  he  might 
be,  without  adding  the  name],  and  thus 
to  allay  the  pestilence.  From  which  it 
has  arisen,  that  at  this  day,  through  the 
villages  of  the  Athenians,  altars  are  found 
without  any  name."  Dioge.  Laer.  b.  i. 
$  10.  This  took  place  about  600  years 
before  Christ,  and  it  is  not  improbable 
that  one  or  more  of  those  altars  remained 
until  the  time  of  Paul.  Tt  should  be 
added  that  the  natural  inscription  on 
thos%  altars  would  be,  "  to  the  unknown 
god."  None  of  the  gods  to  whom  they 
usually  sacrificed  could  deliver  them 
from  the  pestilence.  They  therefore 
reared  them  to  some  unknown  Being 
who  had  the  power  to  free  them  from  the 
plague.  IT  Whom  therefore.  The  true 
God,  who  had  reallv  delivered  them 
from  the  plague.  IF  Ye  ignovantly  wor- 
ship. Or  worship  without  knowing  his 
name.  You  have  expressed  your  homage 
for  him  by  rearing  to  him  an  altar.  IT  Him 
eclare  I  unto  you.  I  make  known  to  you 
his  name,  attributes,  &c.  There  is  re- 
markable address  and  tact  in  Paul's  seiz- 
ing on  this  circumstance  ;  and  yet  it  was 
perfectly  fair  and  honest.  God  only 
could  deliver  in  the  time  of  the  pesti- 
lence. This  altar  had,  therefore,  been 
really  reared  to  him,  though  his  name 
was   unknown.     The  same   Being  who 


he  is  h  Lord  of  heaven  and  earth, 
dyvelleth c  not  in  temples  made  with 
hands ; 

25  Neither  is  worshipped  with 

b  Matt.  11.25.         cc.7.48. 


had  interposed  at  that  time,  and  whose 
interposition  was  recorded  by  the  build- 
ing of  this  altar,  was  He  who  had  mad© 
the  heavens ;  who  ruled  over  all ;  and 
whom  Paul  was  now  about  to  make 
known  to  them.  There  is  another  fea- 
ture of  skill  in  the  allusion  to  this  altar. 
In  other  circumstances  it  might  seem  to 
be  presumptuous  for  an  unknown  Jew  »o 
attempt  to  instruct  the  sages  of  Athens. 
But  here  they  had  confessed  and  pro- 
claimed their  ignorance.  By  rearing  this 
altar  they  acknowledged  their  need  of 
instruction.  The  way  was,  therefore, 
fairly  open  for  Paul  to  address  even  these 
philosophers,  and  to  discourse  to  them  on 
a  point  on  which  they  acknowledged 
their  ignorance. 

24-  Kod  that  made  the  world.  The 
main  ouject  of  this  discourse  of  Paul  is, 
to  convince  them  of  the  folly  of  idolatry 
(ver.  29),  and  thus  to  lead  them  to  repent- 
ance. For  this  purpose  he  commences 
with  a  statement  of  the  true  doctrine  re- 
specting God  as  the  Creator  of  all  things. 
We  may  observe  here,  (1.)  That  he  speaks 
here  of  God  as  the  Creator  of  the  world — 
thus  opposing  indirectly  their  opinions 
that  there  were  many  gods.  (2.)  He 
speaks  of  him  as  the  Creator  of  the 
world,  and  thus  opposes  the  opinion  that 
matter  was  eternal ;  that  all  things  were 
controlled  by  fate;  and  that  he  could  be 
confined  to  temples.  The  Epicureans 
held  that  matter  was  eternal,  and  that  the 
world  was  formed  by  a  fortuitous  con- 
course of  atoms.  To  this  opinion  Paul 
opposed  the  doctrine  that  all  things  were 
made  by  one  God.  Comp.  ch.  xiv.  15. 
IT  Seeing  that,  &c.  Gr.  "  He  being  Lord 
of  heaven  and  earth."  tf  Lord  of  heaven 
and  earth.  Proprietor  and  Ruler  of 
heaven  and  earth.  It  is  highly  absurd, 
therefore,  to  suppose  that  he  who  is 
present  in  heaven  and  in  earth  at  the 
same  time,  and  who  rules  over  all,  should 
be  confined  to  a  temple  of  an  earthly 
structure,  or  dependent  on  man  for  any 
thing.  IT  Dwelkth  not,  &c.  See  Note,  ch. 
vii.  48. 

25.  Neither  is  worshipped  with  mens 
hands.  The  word  here  rendered  wor- 
shipped (Jifx-tuiTxi)  denotes  to  serve; 
to  wait  upon ;  and  then  to  render  reli- 
gious service  or  homage.  There  is  refer- 
ence here,  undoubtedly,  to  a  notion  pre- 


24« 


THE  ACTS. 


[A.  D.  54. 


men's  hands,  as  though  he  °  needed 
any  Ihing ;  seeing  he  b  giveth»to 
all,  life,  and  breath,  and  c  all 
thinars ; 


ft  Job  I .'.10.  Zech.12.1. 


valent  among  the  heathen,  that  the  gods 
were  fed  or  nourished  by  the  offerings 
made  to  them.  The  idea  is  prevalent 
among  the  Hindoos,  that  the  .sacrifices 
which  are  made,  and  which  are  offered 
in  the  temples,  are  consumed  by  the  gods 
themselves.  Perhaps,  also,  Paul  had  re- 
ference to  the  fact  that  so  many  persons 
were  employed  in  their  temples  in  serv- 
ing them  with  their  hands ;  that  is,  in  pre- 
paring sacrifices  and  feasts  in  their 
honour.  Paul  affirms  that  the  great 
Creator  of  all  things  cannot  be  thus  de- 
pendent on  his  creatures  for  happiness  ; 
and  consequently  that  that  mode  of  wor- 
?hip  must  be  highly  absurd.  The  same 
idea  occurs  in  Ps.  1.  10,  11,  12  : 

For  every  beast  of  the  forest  is  mine ; 
And  the  cattle  upon  a  thousand  hills. 
I  know  all  the  fowls  of  the  mountain; 
And  the  wild  beasts  of  the  field  are  mine. 
If  I  were  nungry,  I  would  not  tell  thee  ; 
For  t  he  world  is  mine,  and  th  e  fulness  thereof. 
*T  Seeing  he  giveth.     Gr.  He  having  given 
to  all,  &c.     IT  Life.    He  is  the  source  of 
life  ;  and  therefore  he  cannot  be  depend- 
ent on  that  life  which  he  has  himself  im- 
parted.    IT  And  breath.    The   power  of 
breathing,  by  which  life  is  sustained.  He 
not  only  originally  gave  life,  but  he  gives 
it  at  each  moment ;  he  gives  the  power 
of  drawing  each  breath  by  which  life  is 
supported.     It  is  possible  that  the  phrase 
"  life  and  breath"  may  be  the  figure  hen- 
dt/ades,  by  which  one  thing  is  expressed 
by  two  words.    And  it  is  highly  probable 
that  Paul  here  had  reference  to  Gen.  ii.  7 : 
"  And  the  Lord  God  breathed   into  his 
nostrils  the  breath  of  life."     The  same 
idea  occurs  in  Job  xii.  10  : 

In  whose  hand  is  the  life  {margin)  of  every 

living  thing; 
And  the  breath  of  all  mankind. 
IT  And  all  things.  All  things  necessary 
(o  sustain  life.  We  may  see  here  how 
dependent  man  is  on  God.  There  can 
be  no  more  absolute  dependence  than 
that  for  every  breath.  How  easy  it  would 
be  for  God  to  suspend  our  breathing ! 
How  incessant  the  care,  how  unceasing 
the  Providence  by  which,  whether  we 
sleep  or  wake — whether  we  remember 
>r  forget  him,  he  heaves  our  chest;  fills 
our  lungs;  restores  the  vitality  of  our 
blood  ;  and  infuses  vigour  into  our  frame  ! 
Comp.  Note,  Rom.  xi.  36 


26  And  hath  made  of  one  '  blood 

all  nations  of  men,  for  to  dwell  on 

all  the  face  of  the  earth ;  and  hath 

i  determined  the  times  e  before  ap- 

rf.MaI.2.10.       ePf.31.15. 

26.  And  hath  made  of  one  blood.  AH 
the  families  of  men  are  descended  from 
one  origin,  or  stock.  However  different 
their  complexion,  features,  language,  &c, 
yet  they  are  derived  from  a  common  pa- 
rent. The  word  blood  is  often  used  to 
denote  race,  stock,  kindred.  This  passage 
completely  proves  that  all  the  human 
family  are  descended  from  the  same  an- 
cestor; and  that,  consequently,  all  the 
variety  of  complexion,  &c,  is  to  be 
traced  to  some  other  cause  than  that 
there  were  originally  different  races 
created.  See  Gen.  i.  Comp.  Mai.  ii.  10. 
The  design  of  the  apostle  in  this  affirma- 
tion was,  probably,  to  convince  the 
Greeks  that  he  regarded  them  all  as 
brethren ;  and  that,  although  he  was  a 
Jew,  yet  he  was  not  enslaved  to  any 
narrow  notions  or  prejudices  in  reference 
to  other  men.  It  follows  also  from  this, 
that  no  one  nation,  and  no  individual, 
can  claim  any  pre-eminence  over  others 
in  virtue  of  birth  or  blood.  All  are  in 
this  respect  equal ;  and  the  whole  human 
family,  however  they  may  differ  in  com- 
plexion, customs,  and  laws,  are  to  be  re- 
garded and  treated  as  brethren.  It  fol- 
lows, also,  that  no  one  part  of  the  race 
has  a  right  to  enslave  or  oppress  any 
other  part,  on  account  of  difference  of 
complexion.  Nor  has  man  a  right  because 

He  finds  his  follow  guilty  of  a  skin 

Not  coloured  like  his  own  ;  and  having  power 

T'  enforce  the  wrong,  for  such  a  worthy  cause 

to 
Doom  and  devote  him  as  his  lawful  prey. 

IT  For  to  dwell,  &c.  To  cultivate  and  til 
the  earth.  This  was  the  original  com- 
mand (Gen.  i.  28) ;  and  God,  by  his  provi- 
dence, has  so  ordered  it  that  the  descend 
ants  of  one  family  have  found  their  way 
to  all  lands,  and  have  become  adapted  to 
the  climate  where  he  has  placed  therr- 
11  Ann I  hath  determined.  Gr.  o^ie-tg.  Hav- 
ing fixed,  or  marked  out  a  boundary. 
Note,  Rom  i.  4.  The  word  is  usually 
applied  to  afield,  which  is  designated  by 
a  boundary.  It  means  here  that  God  hath 
marked  out,  or  designated  in  his  purpose. 
their  future  abodes.  IT  The  times  before, 
appointed.  This  evidently  refers  to  the 
dispersion  and  migration  of  nations.  And 
it  means  that  God  had,  in  his  plan,  fixed 
the  times  when  each  country  should  be 


A.  D.  51.  J 


CHAPTER  XVII. 


219 


pointed,  and  the  bounds  a  of  their 
habitation : 

•27    That  they  should  seek  the 
Lord,  if  haply  they  might  feel  after 

alsa.45.21. 


settled ;  the  time  of  the  location,  the 
rise,  the  prosperity,  and  the  fall  of  each 
nation.  It  implies,  (1.)  That  these  times 
had  been  before  appointed ;  and,  (2.) 
That  it  was  done  in  wisdom.  It  was 
his  plan ;  and  the  different  continents 
and  islands  had  not,  therefore,  been  set- 
tled by  c nance,  but  by  a  wise  rule,  and 
in  accordance  with  his  arrangement  and 
design.  IT  And  the  bounds  of  (heir  habita- 
tion. Their  limits,  and  boundaries  as  a 
people.  He  has  designated  the  black  man 
to  Africa ;  the  white  man  to  northern  re- 
gions; the  American  savage  he  fixed  in 
the  wilds  of  the  western  continent,  &c. 
By  customs,  laws,  inclinations,  and  habits, 
he  fixed  the  boundaries  of  their  habita- 
tions, and  disposed  them  to  dwell  there. 
We  may  learn,  (1.)  That  the  revolutions 
and  changes  of  nations  are  under  the  di- 
rection of  infinite  wisdom;  (2.)  That  men 
should  not  be  restless,  and  dissatisfied 
wilh  the  place  where  God  has  located 
them  ;  (3.)  That  God  has  given  sufficient 
limits  to  all,  so  that  it  is  not  needful  to  in- 
vade others  ;  and,  (4.)  That  wars  of  con- 
quest are  evil.  God  has  given  to  men 
their  places  of  abode,  and  we  have  no 
right  to  disturb  those  abodes,  or  to  attempt 
to  displace  them  in  a  violent  manner. 
This  strain  of  remark  by  the  apostle  was 
also  opposed  to  all  the  notions  of  the  Epi- 
curean philosophers,  and  yet  so  obviously 
true  and  just,  that  they  could  not  gainsay 
or  resist  it. 

27.  That  they  should  seek  the  Lord.  Gr. 
To  seek  the  Lord.  The  design  of  thus 
placing  them  on  the  earth — of  giving  them 
their  habitation  among  his  works — was, 
that  they  should  contemplate  his  wisdom 
in  his  works,  and  thus  come  to  a  know- 
ledge of  his  existence  and  character.  All 
nations,  though  living  in  different  regions 
and  climates,  have  thus  the  opportunity 
of  becoming  acquainted  with  God.  Rom. 
i.  19,  20.  The  fact,  that  the  nations  did 
not  thus  learn  the  character  of  the  true 
God,  shows  their  great  stupidity  and 
wickedness.  The  design  of  Paul  in  this 
was,  doubtless,  to  reprove  the  idolatry  of 
the  Athenians.  The  argument  is  this: 
1  God  has  given  to  each  nation  its  proper 
opportunity  to  learn  his  character.  Idol- 
atry, therefore,  is  folly  and  wickedness; 
pince  it  is  possible  to  find  out  the  existence 
of  the  one  God  from  his  works.'  IT  If  haply. 


him.  and  find  him,  though  l  he  bo 
not  far  from  every  one  of  as  : 

28   For   in  c   him  we  live,  and 
move,  and  have  our  being;  as  d  cer- 

fcc.14.17.  c  Col. 1.17.  d  Tit. 1. 12. 

it  xzuyt.  If  perhaps— implying  that  it  was 

possible  to  find  God,  though  it  might  be 
attended  with  some  difficulty.  God  has 
placed  us  here  that  we  may  make  the 
trial ;  and  has  made  it  possible  thus  to 
find  him.  H  They  might  feel  after  him. 
The  word  used  here  $i\K*$iia-ii*v)  means 
properly  to  touch,  to  handle  (Luke  xxiv. 
39.  lleb.  xii.  18),  and  then  to  ascertain 
the  qualities  of  an  object  by  the  sense  of 
touch.  And  as  the  sense  of  touch  is  re- 
garded as  a  certain  way  of  ascertaining 
the  existence  and  qualities  of  an  object, 
the  word  means  to  search  diligently,  that 
we  may  know  distinctly  and  certainly. 
The  word  has  this  sense  here.  It  means 
to  search  diligently  and  accurately  for 
God,  to  learn  his  existence  and  perfec- 
tions. The  Syriac  renders  it,  "  that  they 
may  seek  for  God,  and  find  him  from  his 
creatures."  *\  Arid  find  him.  Find  the 
proofs  of  his  existence.  Become  ac- 
quainted with  his  perfections  and  laws. 
1i  Though  he  be  not  far,  &c.  This  seems 
to  be  stated  by  the  apostle  to  show  that 
it  was  possible  to  find  him  ;  and  that  even 
those  who  were  without  a  revelation, 
need  not  despair  of  becoming  acquainted 
with  his  existence  and  perfections.  He 
is  near  to  us,  (1.)  Because  the  proofs  of 
his  existence  and  power  are  round  about 
us  every  where.  Ps.  xix.  1 — 6.  (2.)  Be- 
cause he  fills  all  things  in  heaven  and 
earth  by  his  essential  presence.  Ps.  exxxix. 
7 — 10.  Jer.  xxiii.  23,  24.  Amos  ix.  2 — 4. 
1  Kings  viii.  27.  We  should  learn  then, 
(1.)  To  be  afraid  to  sin.  God  is  present 
with  us,  and  sees  all.  (2.)  He  can  pro- 
tect the  righteous.  He  is  ever  with  them. 
(3.)  He  can  detect  and  punish  the  wick- 
ed. He  sees  all  their  plans  and  thoughts, 
and  records  all  their  doings.  (4.)  We 
should  seek  him  continually.  It  is  the 
design  for  which  he  has  made  us  ;  and  he 
has  given  us  abundant  opportunities  to 
learn  his  existence  and  perfections. 

28.  For  in  him  we  live.  The  expreasion 
"in  him"  evidently  means  by  him;  by 
his  originally  forming  us,  and  continually 
sustaining  us.  No  words  can  better  ex- 
press our  constant  dependence  on  him 
lie  is  the  original  fountain  of  life;  and 
he  upholds  us  each  moment.  A  similar 
sentiment  is  found  in  Plautus  (5.  4.  14). 
"  O  Jupiter,  who  dost  cherish  and  nou- 
rish the  race  of  man  ;  by  whom  we  live 


250 


THE  ACTS. 


[A.  D.  54. 


tain  also  of  your  own  poets  have 

said,  For  we  are  also  his  offspring. 

29    Forasmuch  then  as  we  are 

the  offspring  of  God,  we  ought  not 


and  with  whom  is  the  hope  of  the  life  of 
all  men."  (Kuinoel.)  It  does  not  appear 
however  tiiat  Paul  intended  this  as  a 
quotation;  yet  he  doubtless  intended  to 
state  a  sentiment  with  which  they  were 
familiar,  and  with  which  they  would 
agree.  IT  And  move.  Kivou^  j*.  Dod- 
dridge translates  this,  "  And  are  moved." 
It  may  however  be  in  the  middle  voice, 
and  be  correctly  rendered  as  in  our  ver- 
sion. It  means  that  we  derive  strength 
to  move  from  him  ;  an  expression  denot- 
ing constant  and  absolute  dependence. 
There  is  no  idea  of  dependence  more 
striking  than  that  we  owe  to  him  the 
ability  to  perform  the  slightest  motion. 
II  And  have  our  being.  K*i  i<r^v.  And 
are.  This  denotes  that  our  continued  ex- 
istence is  owing  to  him.  That  we  live  at 
all  is  his  gift;  that  we  have  power  to 
move  is  his  gift;  and  our  continued  and 
■prolonged  existence  is  his  gift  also.  Thus 
Paul  traces  our  dependence  on  Him  from 
the  lowest  pulsation  of  life  to  the  highest 
powers  of  action  and  of  continued  ex- 
istence. It  would  be  impossible  to  ex- 
press in  more  emphatic  language  our 
entire  dependence  on  God.  If  As  certain 
also.  As  some.  The  sentiment  which 
he  quotes  was  found  substantially  m  se- 
veral Greek  poets.  IT  Of  your  own  poets. 
He  does  not  refer  particularly  here  to 
poets  of  Athens,  but  to  Greek  poets — po- 
ets who  had  written  in  their  language. 
IT  For  u>e  are  also  his  offspring.  This  pre- 
cise expression  is  found  in  Aratus  (Pnes- 
nom.  v.  5),  and  in  Cleanthus  in  a  hymn 
to  Jupiter.  Substantially  the  same  senti- 
ment is  found  in  several  other  Greek 
poets.  Aratus  was  a  Greek  poet  of  Cili- 
cia,  the  native  place  of  Paul,  and  flou- 
rished about  277  years  before  Christ.  As 
Paul  was  a  native  of  the  same  country,  it 
is  highly  probable  he  was  acquainted  with 
his  writings.  Aratus  passed  much  of  his 
time  at  the  court  of  Antigonus  Gonatas, 
King  of  Macedonia.  His  principal  work 
was  the  Phenomena,  which  is  here  quoted, 
and  was  so  highly  esteemed  in  Greece 
that  many  learned  men  wrote  commen- 
Janes  on  it.  The  sentiment  here  quoted 
was  directly  at  variance  with  the  views 
of  the  Epicureans;  and  it  is  proof  of  Paul's 
address  and  skill,  as  well  as  his  acquaint- 
ance with  his  auditors,  and  with  the 
Greek  poets,  that  he  WM  able  to  adduce 


"to  think  that  the  Godhead  is  like 
unto  gold,  or  silver,  or  stone,  gra- 
ven by  art  and  man's  device. 
30   And  the  times  of  this  igno 


a  Isa.40.1S,kc. 


a  sentiment  so  directly  in  point,  and  that 
had  the  concurrent  testimony  of  so  many 
of  the  Greeks  themselves.  It  is  one  in- 
stance among  thousands  where  an  ac- 
quaintance with  profane  learning  may  be 
of  use  to  a  minister  of  the  gospel. 

29.  Forasmuch  then.  Admitting  or  as- 
suming this  to  be  true.  The  argument 
which  follows  is  drawn  from  the  conces- 
sions of  their  own  writers.  IT  Wt  ought 
not  to  think.  It  is  absurd  to  suppose.  The 
argument  of  the  apostle  is  this:  'Since 
we  are  formed  by  God  ;  since  we  are  like 
him,  living  and  intelligent  beings  ;  since 
we  are  more  excellent  in  our  nature  than 
the  most  precious  and  ingenious  works 
of  art;  it  is  absurd  to  suppose  that  the 
original  source  of  our  existence  can  be 
like  gold,  and  silver,  and  stone.  Man 
himself  is  far  more  excellent  than  an 
image  of  wood  and  stone;  how  much 
more  excellent  still  must  be  the  great 
Fountain  and  Source  of  all  our  wisdom 
and  intelligence.'  See  this  thought  pur- 
sued at  length  in  Isa.  xl.  18—23.  IT  The 
Godhead.  The  divinity  (to  &s7ov)t  the  di- 
vine nature,  or  essence.  The  word  used 
here  is  an  adjective  employed  as  a  noun, 
and  does  not  occur  elsewhere  in  the  New 
Testament.  H"  Is  like  unto  gold,  &c.  All 
these  things  were  used  in  making  images, 
or  statues  of  the  gods.  It  is  absurd  to 
think  that  the  source  of  all  life  and  intel- 
ligence resembles  a  lifeless  block  of  wood 
or  stone.  Even  degraded  heathen,  one 
would  lhink,  might  see  the  force  of  an 
argument  tike  !his-  1  Graven.  Sculp- 
tured ;  wrought  into  an  im2£e- 

30.  And  the  times  of  this  ignorance. 
The  long  period  when  men  were  igno- 
rant of  tha  true  Gou,  and  when  they 
worshipped  stocks  and  stona3.  Paul  here 
refers  to  the  times  preceding  the  gospel. 
^T  God  winked  at.  'iVs^ i}»v,  Overlooked, 
connived  at;  did  not  come  forth  to  pun-i 
ish.  In  ch,  uiv.  16,  it  is  expressed  thus, 
"  Who  in  times  past  suffered  all  nations 
to  walk  in  their  own  ways."  The  sense 
is,  he  passed  over  those  times  without 
punishing  them,  as  if  he  did  not  see  them. 
For  wise  purposes  he  suffered  them  to 
walk  in  ignorance,  and  to  make  the  fair 
experiment  to  show  what  men  would  clo ; 
and  how  much  necessity  there  was  for  a 
revelation  to  instruct  them  in  the  true 
knowledge  of  God.     We  are  not  to  sup- 


A.  D.  53.] 


CHAPTER  XVII. 


251 


ranee  God  winked  a  at,  but  now 
0  eommandeth  all  men  every  where 
to  repent : 

31  Because  he  hath  appointed 
*  a  day,  in  the  which  he  will  judge 
the  world  in  righteousness,  by  that 
man  whom  he  hath  ordained  ;  where- 
of he  hath  given  assurance  *  unto 

oRom.3.23.  b  Luke  24.47.    Tit.2.11,12. 

«Rom. 2. 16.  »  or,  offered  faith. 


pose  that  God  regarded  idolatry  as  inno- 
cent, or  the  crimes  and  vices  to  which 
idolatry  led  as  of  no  importance ;  but 
their  ignorance  was  a  mitigating  circum- 
stance, and  he  suffered  the  nations  to  live 
without  coming  forth  in  direct  judgment 
against  them.  Comp.  Notes  on  ch.  hi.  17 ; 
xiv.  lfi.  IT  But  now  eommandeth.  By  the 
gospel.  Luke  xxiv.  47.  IT  All  men.  Not 
Jews  only,  who  had  been  favoured  with 

Eeculiar  privileges,  but  all  nations.  The 
arrier  was  broken  down,  and  the  call  to 
repentance  was  sent  abroad  into  all  the 
earth.  If  To  repent.  To  exercise  sorrow 
for  their  sins,  and  to  forsake  them.  If 
God  commands  all  men  to  repent,  we  may 
observe,  (1.)  That  it  is  their  duty  to  do 
it.  There  is  no  higher  obligation  than  to 
obey  the  command  of  God.  (2.)  It  can 
be  done.  God  would  not  command  an 
impossibility.  (3.)  It  is  binding  on  all. 
The  rich,  the  learned,  the  great,  the  gay, 
are  as  much  bound  as  the  beggar  and 
the  slave.  There  is  no  distinction  made. 
It  pertains  to  all  people,  in  all  lands.  (4.) 
It  must  be  done,  or  the  soul  lost.  It  is 
not  wise,  and  it  is  not  safe,  to  neglect  a 
plain  law  of  God.  It  will  not  be  well  to 
die  reflecting  that  we  have  all  our  life 
neglected  and  despised  his  plain  com- 
mands. (5.)  We  should  send  the  gospel 
to  the  heathen.  God  calls  on  the  na- 
tions to  repent,  and  to  be  saved.  It  is 
the  duty  of  Christians  to  make  known  to 
them  the  command,  and  to  invite  them  to 
the  blessings  of  pardon  and  heaven. 

31.  Because  he  hath  appointed  a  day. 
This  is  given  as  a  reason  why  God  com- 
mands men  to  repent.  They  must  be 
judged  ;  and  if  they  are  not  penitent  and 
pardoned,  they  must  be  condemned.  See 
Note,  Rom.  ii.  1G.  IT  Judge  the  world.  The 
whole  world — Jews  and  Gentiles.  IT  In 
righteousness.  According  to  the  princi- 
ples of  strict  justice.  See  Matt.  xxv. 
IT  Whom  he  hath  ordained.  Or  whom  he 
has  constituted  or  appointed  as  judge. 
See  Note,  ch.  x.  42.  John  v.  25.  i  Hath 
given  assurance.  Has  afforded  evidence 
of  this.    That  evidence  consists,  (1.)  In 


all  men,  in  that  he  hath  raised  hnn 
from  the  dead. 

32  And  wheD  they  heard  of  the 
resurrection  of  the  dead,  d  some 
mocked :  and  others  said,  We  wiL 
hear  thee  again  e  of  this  matter. 

33  So  Paul  departed  from  amoi.g 
them. 


the  fact  that  Jesus  declared  that  he  would 
judge  the  na lions  (John  v.  25,  26.  Matt. 
xxv.) ;  and,  (2.)  God  confirmed  the  truth 
of  his  declarations  by  raising  him  from 
the  dead,  or  gave  his  sanction  to  what 
the  Lord  Jesus  had  said,  for  God  would 
not  work  a  miracle  in  favour  of  an  im- 
postor. 

32.  Some  mocked.  Some  of  the  philo- 
sophers derided  him.  It  was  believed  by 
none  of  the  Greeks ;  it  seemed  incredi- 
ble ;  and  they  regarded  it  as  so  absurd  as 
not  to  admit  of  an  argument.  It  has  not 
been  uncommon  for  even  professed  phi- 
losophers to  mock  at  the  doctrines  of  reli- 
gion, and  to  meet  the  arguments  of  Chris- 
tianity with  a  sneer.  The  Epicureans 
particularly  would  be  likely  to  deride 
this,  as  they  denied  altogether  any  future 
state.  It  is  not  improbable  that  this  deri- 
sion by  the  Epicureans  produced  such  a 
disturbance  as  to  break  off  Paul's  dis- 
course, as  that  of  Stephen  had  been  by 
the  clamour  of  the  Jews.  ch.  vii.  54. 
IT  And  others  said.  Probably  some  of  the 
Stoics.  Tfjo  doctrine  of  a  future  state 
was  not  denied  by  them ;  and  the  fact, 
affirmed  by  Paul,  that  one  had  been  rais- 
ed up  from  the  dead,  would  appear  more 
plausible  to  them,  and  it  might  be  a  mat- 
ter worth  inquiry  to  ascertain  whether 
the  alleged  fact  did  not  furnish  a  new 
argument  for  their  views.  They,  there- 
fore, proposed  to  examine  this  further  at 
some  future  time.  That  the  inquiry  waa 
prosecuted  any  further  does  not  appear 
probable,  for,  (1.)  No  church  was  or 
ganized  at  Athens.  (2.)  There  is  no  ac 
count  of  any  future  interview  with  Paul. 
(3.)  He  departed  almost  immediately  from 
them.  ch.  xviii.  1.  Men  who  defer  in- 
quiry on  the  subject  of  religion,  seldom 
find  the  favourable  period  arrive.  Those 
who  propose  to  examine  its  doctrines  at 
a  future  time,  often  do  it  to  avoid  the 
inconvenience  of  becoming  Christians 
now;  and  as  a  plausible  and  easy  way 
of  rejecting  the  gospel  altogether,  with- 
out appearing  to  be  rude,  or  to  give  of- 
fence. 


34  Howbeit  certain  men  clave 
unto  him,  and  believed :  among 
the  which  was  Dionysius  the  Areo- 
pagite,  and  a  woman  named  Da- 
mans, and  others  with  them. 


THE  ACTS.  |  A.  D.  53. 

CHAPTER  XVIII. 
AFTER  these    things,  Paul  de- 
-£*-  parted  from  Athens,  and  came 
to  Corinth  : 

2  And  found  a  certain  Jew  named 


33.  So  Paul  departed.  Seeing  there 
was  little  hope  of  saving  them.  It  was 
not  his  custom  to  labour  long  in  a  barren 
field,  or  to  preach  where  there  was  no 
prospect  of  success. 

34.  Clave  unto  him.  Adhered  to  him 
firmly ;  embraced  the  Christian  religion. 
If  Dionysius.  .Nothing  more  is  certainly 
known  of  this  man  than  is  hero  stated. 
1f  The  Areopagile.  Connected  with  the 
court  of  Areopagus,  but  in  what  way  is 
not  known.  "It  is  probable  that  he  was 
one  of  the  judges.  The  conversion  of 
one  man  was  worth  the  labour  of  Paul. 
And  the  secret  influence  of  that  conver- 
sion might  have  had  an  extensive  influ- 
ence on  others. 

In  regard  to  this  interesting  account  of 
the  visit  of  Paul  to  Athens — probably  the 
only  one  which  he  made  to  that  splendid 
capital — we  may  remark,  (1.)  That  he 
was  indefatigable  and  constant  in  his 
great  work.  (2.)  Christians,  amidst  the 
splendour  and  gayeties  of  such  cities, 
should  have  their  hearts  deeply  affected 
in  view  of  the  moral  desolations  of  the 
people.  (3.)  They  should  be  willing  to  do 
their  duty,  and  to  bear  witness  to  the 
pure  and  simple  gospel  in  the  presence 
of  the  great  and  the  noble.  (4.)  They 
should  not  consider  it  their  main  business 
to  admire  splendid  temples,  and  statues, 
and  paintings — the  works  of  art ;  but  their 
main  business  should  be,  to  do  good  as 
they  may  have  opportunity.  (5.)  A  die-. 
course,  even  in  the  midst  of  much  wick- 
edness, and  idolatry,  may  be  calm  and 
dignified ;  not  an  appeal  merely  to  the 
passions,  but  to  the  understanding.  Paul 
reasoned  with  the  philosophers  of  Athens ; 
he  did  not  denounce  them;  he  endea- 
voured calmly  to  convince  them,  not 
harshly  to  censure  them.  (6.)  The  ex- 
ample of  Paul  is*a  good  one  for  all  Chris- 
tians. In  all  places — cities,  towns,  or 
country ;  amidst  all  people — philosophers, 
and  the  rich,  and  the  poor ;  among  friends 
and  countrymen,  or  among  strangers  and 
foreigners,  the  great  object  should  be  to 
do  good,  to  instruct  mankind,  and  to  seek 
to  elevate  the  human  character,  and  pro- 
mote human  happiness,  by  diffusing  the 
mild  and  pure  precepts  of  the  gospel 
of  Christ. 


CHAPTER  XVIII. 

1.  After  these  things.  After  what  oc- 
curred at  Athens,  as  recorded  in  the  pre- 
vious chapter,  if  Came  to  Corinth.  Co- 
rinth was  the  capital  of  Achaia,  called 
anciently  Ephyra,  and  was  seated  on  the 
isthmus  which  divides  the  Peloponnesus 
from  Attica.  The  city  itself  stood  on  a 
little  island  ;  it  had  two  ports,  Lechaeum 
on  the  west,  and  Cenchrea  on  the  east. 
It  was  one  of  the  most  populous  and 
wealthy  cities  of  Greece ;  and,  at  the 
same  time,  one  of  the  most  luxurious, 
effeminate,  proud,  ostentatious,  and  disso- 
lute. Lasciviousness  here  was  not  only 
practised  and  allowed,  but  was  conse- 
crated by  the  worship  of  Venus;  and  no 
small  part  of  the  wealth  and  splendour 
of  the  city  arose  from  the  offerings  made 
by  licentious  passion  in  the  very  temples 
of  this  goddess.  No  city  of  ancient  time3 
was  more  profligate.  It  was  the  Paris  of 
antiquity;  the  seat  of  splendour,and  show, 
and  corruption.  Yet  even  here,  notwith- 
standing all  the  disadvantages  of  splen- 
dour, gayety,  and  dissoluteness,  Paul  en- 
tered on  the  work  of  rearing  a  church  ; 
and  .here  he  was  eminently  successful. 
The  two  epistles  which  he  afterwards 
wrote  to  this  church  show  the  extent  of 
his  success  ;  and  the  well-known  charac- 
ter and  propensities  of  the  people  will 
account  for  the  general  drift  of  the  admo- 
nitions and  arguments  in  those  epistles. 
Corinth  was  destroyed  by  the  Romans  146 
years  before  Christ;  and  during  the  con- 
flagration, several  metals  in  a  fused  state, 
running  together,  produced  the  composi- 
tion known  as  Corinthian  brass.  It  was 
afterwards  restored  by  Julius  Csesar,  who 
planted  in  it  a  Roman  colony.  It  soon 
regained  its  ancient  splendour,  and  soon 
relapsed  into  its  former  dissipation  and 
licentiousness.  Paul  arrived  there  A.  D 
52  or  53. 

2.  And  found  a  certain  Jev).  Aquila  is 
elsewhere  mentioned  as  the  friend  of 
Paul.  Rom.  xvi.3.  2  Tim.  iv.  19.  1  Cor- 
xvi.  19.  Though  a  Jew  by  birth,  yet  it 
is  evident  that  he  became  a  convert  to 
the  Christian  faith.  ^  Born  in  Pontus. 
Note,  ch.  ii.  9.  If  Lately  come  from  Italy 
Though  the  command'  of  Claudius  ex- 
tended  only  to  Rome,  yet  it  was  probably 


A.  D.  54.] 


CHAPTER  XVIII. 


a  Aquila,  born  in  Pontus,  lately 
come  from  Italy,  with  his  wife 
Priscilla ;  (because  that  Claudius 
had  commanded  all  Jews  to  depart 
from  Home  ;)  and  came  unto  them. 
3  And  because  he  was  of  the 
same  craft,  he   abode  with  them, 

a  Rom.  16.3. 


deemed  not  safe  to  remain,  or  it  might 
have  been  difficult  to  procure  occupation 
in  any  part  of  Italy.  IT  Bemuse  that 
Claudius.  Claudius  was  the  Roman  em- 
peror. He  commenced  his  reign  A.  D. 
41,  and  was  poisoned  A.  D.  54.  At  what 
time  in  his  reign  this  command  was  is- 
sued is  not  certainly  known.  IT  Had  com- 
manded, <£rc.  This  command  is  not  men- 
tioned by  Josephus  ;  but  it  is  recorded  by 
Suetonius,  a  Roman  historian  (Life  of 
Claudius,  eh.  25),  who  says,  that  "he  ex- 
pelled the  Jews  from  Rome,  who  were 
constantly  exciting  tumults  under  their 
leader,  Chrestus."  Who  this  Chreslus 
was,  is  not  known.  It  might  have  been  a 
foreign  Jew,  who  raised  tumults  on  some 
occasion  of  which  we  have  no  know- 
ledge i  as  the  Jews  in  all  heathen  cities 
were  greatly  prone  to  excitements  and 
insurrections.  Or  it  may  be  that  Sueto- 
nius, little  acquainted  with  Jewish  affairs, 
mistook  this  for  the  name  Christ,  and 
supposed  that  he  was  the  leader  of  the 
Jews.  This  explanation  has  much  plau- 
sibility ;  for,  (1.)  Suetonius  could  scarcely 
be  supposed  to  bo  intimately  acquainted 
with  the  affairs  of  the  Jews.  (2.)  There 
is  every  reason  to  believe,  that  before 
this,  the  Christian  religion  was  preached 
at  Rome  (3.)  It  would  produce  there, 
as  every  where  else,  great  tumult  and 
contention  among  the  Jews.  (4.)  Clau- 
dius, the  emperor,  might  suppose  that 
such  tumults  endangered  the  peace  of 
the  city,  and  resolve  to  remove  the  cause 
at  once  by  the  dispersion  of  all  the  Jews. 
(5.)  A  Roman  historian  might  easily  mis- 
take the  true  state  of  the  case  ;  and  while 
they  were  contending  about  Christ,  he 
might  suppose  that  it  was  under  him,  as 
a  leader,  that  these  tumults  were  excited. 
All  that  is  material,  however,  here,  is 
the  fact,  in  which  Luke  and  Suetonius 
ogree,  that  the  Jews  were  expelled  from 
Rome  during  his  reign. 

3.  The  same  craft.  Of  the  same  trade, 
or  occupation.  IT  And  wrought.  And 
worked  at  that  occupation.  lVAy  he  did 
it,  the  historian  does  not  affirm  ;  but  it 
seems  pretty  evident  that  it.  was  because 
he  had  no  other  means  of  maintenance. 


and  h  wrought :    for  by  their  occu 
pation  they  were  tent-makers. 

4  And  he  reasoned  in  the  c  syna- 
gogue every  sabbath,  and  persuaded 
the  Jews  and  the  Greeks. 

5  And  when  d  Silas  and  Ti-rno- 
theus  were  come  from  Macedonia, 

6c.20.34.        ic.17.2.        d  c.17.14,15. 

He  also  laboured  for  his  own  support  in 
Ephesus  (Acts  xx.  34),  and  also  at  Thes- 
salonica.  2  Thess.  iii.  9, 10.  The  apostle 
was  not  ashamed  of  honest  industry  tor 
a  livelihood  ;  nor  did  he  deem  it  any  dis- 
paragement that  a  minister  of  the  gospel 
should  labour  with  his  own  hands. 
H  For  by  their  occupation.  By  their 
trade  ;  that  is,  they  had  been  brought  up 
to  this  business.  Paul  had  been  de- 
signed originally  for  a  lawyer,  and  had 
been  brought  up  at  the  feet  of  Gamaliel. 
But  it  was  a  regular  custom  among  the 
Jews  to  train  up  their  sons  to  some  use- 
ful employment,  that  they  might  have 
the  means  of  an  honest  livelihood. 
Even  though  they  were  trained  up  to 
the  liberal  sciences,  yet  they  deemed  a 
handicraft  trade,  or  some  honourable  oc- 
cupation, an  indispensable  part  of  educa- 
tion. Thus  Maimonides  (in  the  Tract 
Talmud.  Tora,  c.  i.  §  9)  says,  that  ,l  the 
wise  generally  practise  some  of  the  arts, 
lest  they  should  be  dependent  on  the 
charity  of  others."  See  Grotius.  The 
wisdom  of  this  is  obvious ;  and  it  is 
equally  plain  that  a  custom  of  this  kind 
now  might  preserve  the  health  and  lives 
of  many  professional  men,  and  save  from 
ignoble  dependence  or  vice,  in  future 
years,  many  who  are  trained  up  in  the 
lap  of  indulgence  and  wealth.  1F  They 
were  tent-makers.  £x»|ve:roio<.  There 
have  been  various  opinions  about  the 
meaning  of  this  word.  Many  have  sup- 
posed that  it  denotes  a  weaver  of  tapestry. 
Luther  thus  translated  it.  But  it  is  proba- 
ble that  it  denotes,  as  in  our  translation,  a 
manufacturei  of  tents,  made  of  skin,  or 
cloth.  In  eastern  countries,  where  there 
was  much  travel ;  where  there  were  no 
inns;  and  where  many  were  shepherds, 
such  a  business  might  be  useful,  and  a 
profitable  source  of  living.  It  was  an 
honourable  occupation,  and  Paul  was 
not  ashamed  to  be  employed  in  it. 

4.  And  he  reasoned,  &c.  JN'ote,  ch 
xvii.  2. 

5.  And  when  Silas  and  Timotheus,  &c 
They  came  to  Paul  according  to  bis  re 
quest,  which  he  had  sent  by  the  brethren 
who  accompanied   him  from  Thessulo* 


£54 


THE  ACTS. 


[A.  D.  55. 


Paul  was  pressed  in  spirit,  and  tes- 
tified to  the  Jews  that  Jesus  :  was 
Christ. 

6  And  when  they  opposed  a  them- 
selves, and  blasphemed,  he  shook* 
his  raiment,  and  said  unto  them, 
Your  c  blood  be  upon  your  own 
heads :  I  am  clean :  from  hence- 
forth I  will  go  unto  the  Gentiles. 

7  And  he  departed  thence,  and 
entered  into  a  certain  ?nan's  house, 
named  Justus,  one  that  worshipped 

i  or,  u  the  Christ.         a  2Tim.2.25.          b  Neh.5.13. 
c  Ezek.33.4. 

nica.  ch.  xvii.  15.  IT  Paul,  was  pressed. 
Was  urged  ;  was  borne  away  by  an  un- 
usual impulse.  It  was  deeply  impressed 
on  him  as  his  duty.  IT  In  spirit.  In  his 
mind,  in  his  feelings.  His  love  to  Christ 
was  so  great,  and  his  conviction  of  the 
truth  so  strong,  that  he  laboured  to  make 
known  to  them  the  truth  that  Jesus  was 
the  Messiah  IT  That  Jesus  was  Christ. 
That  Jesus  of  Nazareth  was  the  Messiah. 
Com  p.  ch.  xvii.  16.  The  presence  of  Si- 
las and  Timothy  animated  him  ;  and  the 
certainty  of  aid  in  his  work  urged  him  to 
zeal  in  making  known  the  Saviour. 


6.  And 


they  apposed  themselves. 


To  him  and  his  message.  IT  And  blas- 
phemed. Note,  ch.  xiii.  45.  IT  He  shook 
his  raiment.  As  an  expressive  act  of 
shaking  off  the  guilt  of  their  condemna- 
tion. Com  p.  ch.  xiii.  45.  He  shook  his 
raiment  to  show  that  he  was  resolved 
henceforward  to  have  nothing  to  do  with 
them :  perhaps,  also,  to  express  the  fact 
that  God  would  soon  shake  them  off,  or 
reject  them.  (Doddridge.)  IT  Your  blood, 
&c.  The  guilt  of  your  destruction  is 
your  own.  You  only  are  the  cause  of 
the  destruction  that  is  coming  upon  you. 
See  Note  on  Matt,  xxvii.  25.  1F  7"  am 
clean.  I  am  not  to  blame  for  your  de- 
struction. I  have  done  my  duty.  The 
gospel  had  been  fairly  offered,  and  deli- 
berately rejected  ;  and  Paul  was  not  to 
blame  for  their  ruin,  which  he  saw  was 
coming  upon  them.  1T I  will  go,  &c.  See 
ch.  xiii.  46. 

7.  A  certain  man's  house.  Probably 
he  had  become  a  convert  to  the  Christian 
faith.  IT  Joined  hard.  Was  near  to  the 
synagogue. 

8.  And  Crispus.  He  is  mentioned  in 
1  Cor.  i.  14,  as  having  been  one  of  the 
few  whom  Paul  baptized  with  his  own 
nands.  The  conversion  of  such  a  man 
must  have  tended  greatly  to  exasperate 


God,  whose  house  joined  hard  to 
the  synagogue. 

8  And  d  Crispus,  the  chief  ruler 
of  the  synagogue,  believed  on  tho 
Lord,  with  all  his  house  :  and  many 
of  the  Corinthians  hearing,  believed, 
and  were  baptized. 

9  Then  spake  the  Lord  to  Paul 
in  the  night  by  a  vision,  Be  not 
afraid,  but  speak,  and  hold  not  thy 
peace : 

10  For  I  *  am  with  thee,  and  no 


the  other  Jews,  and  to  further  the  pro- 
gress of  the  Christian  faith  among  the 
Corinthians.  IT  With  all  his  house.  With 
all  his  family,  ch.  x.  2.  IT  And  many 
of  the  Corinthians.  Many  even  in  this 
voluptuous  and  wicked  city.  Perhaps 
the  power  of  the  gospel  was  never  more 
signal  than  in  converting  sinners  in  Co- 
rinth, and  rearing  a  Christian  church  in 
a  place  so  dissolute  and  abandoned.  If 
it  was  adapted  to  such  a  place  as  Co- 
rinth; if  a  church,  under  the  power  of 
Christian  truth,  could  be  organized  there ; 
it  is  adapted  to  any  city;  and  there  is 
none  so  corrupt  that  the  gospel  cannot 
change  and  purify  it. 

9.  By  a  vision.  Comp.  Note.ch.ix.  10; 
xvi.  9.  IT  Be  not  afraid.  Perhaps,  Paul 
might  have  been  intimidated  by  the 
learning,  refinement,  and  splendour  of 
Corinth  ;  perhaps,  embarrassed  in  view 
of  his  duty  of  addressing  the  rich,  the 
polite,  and  the  great.  To  this  he  may  al- 
lude in  1  Cor.  ii.  3 :  "  And  I  was  with 
you  in  weakness,  and  in  fear,  and  in 
much  trembling."  In  such  circumstances 
it  pleased  God  to  meet  him,  and  disarm 
his  fears.  This  he  did  by  assuring  him 
of  success.  The  fact  that  God  had  much 
people  in  that  city  (ver.  10),  was  employ- 
ed to  remove  his  apprehensions.  The 
prospect  of  success  in  the  ministry,  and 
the  certainty  of  the  presence  of  God,  will 
take  away  the  fear  of  the  rich,  the  learn- 
ed, and  the  great. 

10.  For  lam  with  thee.  I  will  attend, 
bless,  and  protect  you.  See  Note,  Matt 
xxviii.  20.  IT  No  man  shall  set  on  thee. 
No  one  who  shall  rise  up  against  thee 
shall  be  able  to  hurt  thee.  His  life  was 
in  God's  hands,  and  he  would  preserve 
him,  in  order  that  his  people  migrht  be 
collected  into  the  church.  IT  For  £  have. 
Gr.  There  is  to  me ;  i.  e.  I  possess,  or 
there    belongs   to   me.    IT  Much  people. 


A.  D.  56.] 


CHAPTER  XVIII. 


man  shall  set  on  thee,  to  hurt  thee  : 
for  I  have  much  people  in  this  city. 

11  And  he  '  continued  there  a 
year  and  six  months,  teaching  the 
Word  of  God  among'  them. 

12  And  when  Gallio  was  the  de- 
nuty  of  Achaia,  the  Jews  made  in- 

i  or,  tat  there. 

Many  who  should  be  regnrded  as  his 
.true  friends,  and  who  should  be  saved. 
((I  In  this  city.  In  that  very  city  that  was 
eo  voluptuous;  so  rich;  so  effeminate ; 
arid  where  there  had  been  already  so  de- 
cided opposition  shown  to  the  gospel. 
This  passage  evidently  means  that  God 
had  a  design  or  purpose  to  save  many  of 
that  people.  For  it  was  given  to  Paul  as 
an  encouragement  to  him  to  labour  there, 
evidently  meaning  that  God  would  grant 
him  success  in  his  work.  It  cannot  mean 
that  the  Lord  meant  to  say  that  the  great 
mass  of  the  people,  or  that  the  moral  and 
virtuous  part,  if  there  were  any  such, 
was  then  regarded  as  his  people ;  but  that 
lie  intended  to  convert  many  of  those 
guilty  and  profligate  Corinthians  to  him- 
self, and  to  gather  a  people  for  his  own 
Bervice  there.  We  may  learn  from  this, 
(1.)  That  God  has  a  purpose  in  regard  to 
the  salvation  of  sinners.  (2.)  That  that 
purpose  is  so  fixed  in  the  mind  of  God 
that  fie  can  say  that  those  in  relation  to 
whom  it  is  formed  are  7iis.  There  is  no 
chance ;  no  hap-hazard ;  no  doubt  in  re- 
gard to  his  gathering  them  to  himself. 
(3.)  This  is  the  ground  of  encouragement 
to  the  ministers  of  the  gospel.  Had  God 
no  purpose  to  save  sinners,  they  could 
have  no  hope  in  their  work.  (4.)  This 
plan  may  have  reference  to  the  most  gay, 
and  guilty,  and  abandoned  population ; 
and  ministers  should  not  be  deterred  by 
the  amount  or  the  degree  of  wickedness 
from  attempting  to  save  them.  (5.)  There 
may  be  more  hope  of  success  among  a 
dissolute  and  profligate  population,  than 
among  proud,  and  cold,  and  skeptical 
philosophers.  Paul  had  little  success  in 
philosophic  Athens  ;  he  had  great  success 
/lute  Corinth.  There  is  often 
more  hope  of  converting  a  man  openly 
dissolute  tad  abandoned,  than  one  who 
prides  himself  on  his  philosophy,  and  is 
confident  in  his  own  wisdom. 

11.  And  he.  continued,  &c.  Paul  was 
not  accustomed  to  remain  long  in  a  place. 
At  Ephesus,  indeed,  he  remained  three 
years  (Acts  xx.  31);  and  his  stay  at  Co- 
rinth was  caused  by  his  success,  and  by 
the  necessity  of  placing  a  church,  collect- 


surrection  with  one  accord  against 
Paul,  and  brought  him  to  the  judg- 
ment-scat, a 

13  Saying,  This  fillow  persuad- 
eth  men  to  worship  God  contrary 
to  the  law. 

14  And   when    Paul   was   now 


ed  out  of  such  corrupt,  and  dissolute  ma 
te rials,  on  a  firm  foundation. 

12.  And  Gallio.  After  the  Romans  had 
conquered  Greece,  they  reduced  it  to 
two  provinces,  Macedonia  and  Achaia, 
which  were  each  governed  by  a  procon- 
sul. Gallio  was  the  brother  of  the  cele- 
brated philosopher  Seneca,  and  was  made 
proconsul  of  Achaia  A.  D.  53.  His  proper 
name  was  Marcus  Annasus  Novatus,  but 
having  been  adopted  into  the  family  of 
Gallio,  a  rhetorician,  he  took  his  name. 
He  is  described  by  ancient  writers  as 
having  been  of  a  remarkably  mild  and 
amiable  disposition.  His  brother  Seneca 
fjPraef  Quest.  Natu.  4)  describes  him  as 
being  of  the  most  lovely  temper :  "  No 
mortal,"  says  he,  "  was  ever  so  mild  to 
any  one,  as  he  was  to  all ;  and  in  him 
there  was  such  a  natural  power  of  good- 
ness, that  there  was  no  semblance  of  art 
or  dissimulation."  IT  Was  deputy.  See 
this  word  explained  in  Acts  xiii.  7.  It 
means  here  proconsul.  IT  Of  Achaia. 
This  word,  in  its  largest  sense,  compre- 
hended the  whole  of  Greece  Achaia 
proper,  however,  was  a  province  of  which 
Corinth  was  the  capital.  It  embraced 
that  part  of  Greece  lying  between  Thes- 
saly  and  the  southern  part  of  the  Pelo- 
ponnesus. TT  The  Jews  made  insurrection. 
Excited  a  tumult,  as  they  had  in  Philippi, 
Antioch,  &c.  IF  And  brought  him  to  the 
judgment-seal.  The  tribunal  of  Gallio; 
probably  intending  to  arraign  him  as  a 
disturber  of  the  peace. 

13.  Contrary  to  the  law.  Evidently  in- 
tending contrary  to  all  law — the  laws  of 
the  Romans  and  of  the  Jews.  It  was 
permitted  to  the  Jews  to  worship  God  ac- 
cording to  their  own  views  in  Greece; 
but  they  could  easily  pretend  that  Paul 
had  departed  from  that  mode  of  worship- 
ping God.  It  was  easy  for  them  to  main- 
tain that  he  taught  contrary  to  the  laws  of 
the  Romans,  and  their  acknowledged  re- 
ligion ;  and  their  design  seems  to  have 
been  to  accuse  him  of  teaching  men  to 
worship  God  in  an  unlawful  and  irregular 
way,  a  way  unknown  to  any  of  the  laws 
of  the  empire. 

14.  About  to  open  his  mouth.    In  self- 


256 


THE  ACTS. 


[A.  D.  5b. 


about  to  open  his  mouth,  Gallio  said 
unto  the  Jews,  If  it  were  a  matter 
of  wrong,  or  wicked  lewdness,  O  ye 
Jews,  a  reason  would  that  I  should 
bear  with  yo^: 

15   But  if  it  be  a  question   of 

a  Rom.  13.3. 

defence,  ever  ready  to  vindicate  his  con- 
duct. V  A  matter  of  wrong.  Injustice,  or 
erime,  such  as  could  be  properly  brought 
before  a  court  of  justice.  IT  Or  wicked 
lewdness.  Any  flagrant  and  gross  offence. 
The  word  used  here  occurs  nowhere  else 
in  the  i\ew  Testament.  It  denotes  pro- 
perly an  act  committed  by  him  who  is 
skilled,  facile,  or  an  adept  in  iniquity — 
an  act  of  a  veteran  offender.  Such  crimes 
Gallio  was  willing  to  take  cognizance  of 
IT  Reason  would,  &c.  Greek,  '  I  would 
bear  with  you  according  to  reason.' 
There  would  be  propriety  or  fitness  in  my 
hearing  and  trying  the  case.  That  is,  it 
would  fall  within  the  sphere  of  my  duty, 
as  appointed  to  guard  the  peace,  and  to 
punish  crimes. 

15.  Of  words.  A  dispute  about  words, 
for  such  he  would  regard  all  their  con- 
troversies about  religion  to  be.  IT  And 
names.  Probably  he  had  heard  something 
of  the  nature  of  the  controversy,  and  un- 
derstood it  to  be  a  dispute  about  names, 
i.  e.  whether  Jesus  was  to  be  called  the 
Messiah  or  not.  To  him  this  would  ap- 
pear as  a  matter  pertaining  to  the  Jews 
alone,  and  to  be  ranked  with  their  other 
disputes  arising  from  the  difference  of  sect 
and  name,  f  Of  your  law.  A  question 
respecting  the  proper  interpretation  of  the 
law,  or  the  rites  and  ceremonies  which  it 
commanded.  The  Jews  had  many  such 
disputes,  and  Gallio  did  not  regard  them 
as  coming  under  his  cognizance  as  a  ma- 
gistrate. 1T  Look  ye  to  it.  Judge  this 
among  yourselves;  settle  the  difficulty  as 
you  can.  Comp.  John  xviii.  31.  IT  For  I 
will  be  no  judge  &c.  I  do  not  regard  such 
questions  as  pertaining  to  my  office,  or 
deem  myself  called  on  to  settle  them. 

16.  And  he  drave  them,  &e.  He  refused 
to  hear  and  decide  the  controversy.  He 
commanded  them  to  depart  from  the 
court.  The  word  used  here  does  not  de- 
note that  there  was  any  violence  used  by 
Gallio,  but  merely  that  he  dismissed  them 
in  an  authoritative  manner. 

17.  Then  all  the  Greeks.  The  Greeks 
who  had  witnessed  the  persecution  of 
Paul  by  the  Jews,  and  who  had  seen  the 
tumult  which  they  had  excited.  IT  Took 
iSostkenes.  &c.    As  he  was  the  chief  ruler 


words  and  names,  and  of  your  law, 
*  look  ye  to  it ;  for  I  will  be  no 
judge  of  such  matters. 

lb  And  he  drave  them  from  the 
judgment-seat. 

17    Then   all   the    Greeks   took 

fcJno.  18.31.  c.23.29;  25.11,19. 


of  the  synagogue,  he  had  probably  been 
a  leader  in  the  opposition  to  Paul,  and  in 
the  prosecution.  Indignant  at  the  Jews 
at  their  bringing  such  questions  before 
the  tribunal  ;  at  theii  bigotry,  and  rage, 
and  conientious  spirit,  they  probably  fell 
upon  him  in  a  tumultuous  and  disorderly 
manner  as  he  was  leaving  the  tribunal. 
The  Greeks  would  feel  no  small  measure 
of  indignation  at  these  disturbers  of  the 
public  peace,  and  they  took  this  opportu- 
nity to  express  their  rage.  H  And  beat 
him.  "tvtttov.  This  word  is  not  that 
which  is  commonly  used  to  denote  a  ju- 
dicial act  of  scourging.  It  probably  means 
that  they  fell  upon  him,  and  beat  him  with 
their  fists,  or  with  whatever  was  at  hand. 
IT  Before  the  judgment-seat.  Probably 
while  leaving  the  tribunal.  Instead  of 
"Greeks"  in  this  verse,  some  MSS.  read 
"  Jews,"  but  the  former  is  probably  the 
true  reading.  The  Syriac,  Arabic,  and 
Coptic  read  it  "  the  Gentiles."  It  is  pro- 
bable that  this  Sosthenes  afterwards  be- 
came a  convert  to  the  Christian  faith,  arm 
a  preacher  of  the  gospel.  See  1  Cor.  i. 
1,  2,  "  Paul,  and  Sosthenes  our  brother, 
unto  the  church  of  God  which  is  at  Co- 
rinth." 1T  And  Gallio  cared,  &c.  This 
has  been  usually  charged  on  Gallio  as  a 
matter  of  reproach,  as  if  he  were  wholly 
indifferent  to  religion.  But  the  charge  is 
unjustly  made  ;  and  his  name  is  often  most 
improperly  used  to  represent  the  indiffe- 
rent, the  worldly,  the  careless,  and  the 
skeptical.  But  by  the  testimony  of  an- 
cient writers,  he  was  a  most  mild  and 
amiable  man;  and  an  upright  and  just 
judge.  JNor  is  there  the  least  evidence 
that  he  was  indifferent  to  the  religion  of 
his  country,  or  that  he  was  of  a  thought- 
less and  skeptical  turn  of  mind.  All  that 
this  passage  implies  is,  (1.)  That  he  did 
not  deem  it  to  be  his  duty,  or  a  part  of  his 
office,  to  settle  questions  of  a  theological 
nature  that  were  started  among  the  Jews. 
(2.)  That  he  was  unwilling  to  make  this 
subject  a  matter  of  legal  discussion  and 
investigation.  (3.)  That  he  would  not  in- 
terfere, either  on  one  side  or  the  other,  in 
the  question  about  making  proselytes 
either  to  or  from  Judaism.  So  far  certain- 
ly his  conduct  was  exemplary  and  proper 


A.D.  56.] 

°  Sosthenes,  the  chief  ruler  of  the 
synagogue,  and  beat  him  before  the 
ji!i!<_rment-seat.  And  Gallio  cared 
ibr  none  of  those  things. 

a  lCor.1.1. 


CHAPTER  XVIII. 


257 


(■1.)  That  he  did  not  choose  to  interpose, 
and  rescue  Sosthenes  from  the  hands  of 
the  mnb.  From  some  cause  he  was  will- 
ing that  he  should  feel  the  effects  of  the 
public  indignation.  Perhaps  it  was  not 
easy  to  quell  the  riot;  perhaps,  he  was 
not  unwilling  that  he  who  had  joined  in 
a  furious  and  unprovoked  persecution, 
should  feel  the  effect  of  it  in  the  excited 
passions  of  the  people.  At  all  events,  he 
was  but  following  the  common  practice 
among  the  Romans,  which  was  to  regard 
the  Jews  with  contempt, and  to  care  little 
how  much  they  were  exposed  to  popular 
fury  and  rage.  In  this  he  was  wrong  ; 
and  it  is  certain  also  that  he  was  indiffer- 
ent to  the  disputes  between  Jews  and 
Christians;  but  there  is  no  propriety  in 
defaming  his  n^me,  and  making  him  the 
type  and  representative  of  all  the  thought- 
less and  indifferent  men  on  the  subject 
of  religion  in  subsequent  times.  Nor  is 
there  propriety  in  using  this  passage  as  a 
text  as  applicable  to  this  class  of  men. 

18.  And  sailed  thence  into  Syria.  Or 
pet  sail  for  Syria.  His  design  was  to  go 
to  Jerusalem  to  the  festival  which  was 
soon  to  occur,  ver.  21.  H  Having  shorn 
his  head.  Many  interpreters  have  sup- 
posed that  this  refers  to  Aquila,  and  not  to 
Paul.  But  the  connexion  evidently  re- 
quires us  to  understand  it  of  Paul,  though 
the  Greek  construction  does  not  with  cer- 
tainty determine  to  which  it  refers.  The 
Vulgate  refers  it  to  Aquila,  the  Syriac  to 
Paul.  1T  In  Cenchrea.  Cenchrea  was  the 
eastern  port  of  Cjrinth.  A  church  was 
formed  in  that  place.  Rom.  xvi.  1.  IT  For 
he  had  a  vow.  A  vow  is  a  solemn  promise 
made  to  God  respecting  any  thing.  The 
use  of  vows  is  observable  throughout 
the  Scripture.  Jacob  going  into  Mesopo- 
tamia, vowed  the  tenth  of  his  estate,  and 
promised  to  offer  it  at  Bethel  to  the  honour 
of  God.  Gen.  xxviii.  22.  Moses  made 
many  regulations  in  regard  to  vows.  A 
man  might  devote  himself  or  his  children 
to  the  Lord.  He  might  devote  any  part  of 
his  time  or  property  to  his  service.  The 
vow  they  were  required  sacredly  to  ob- 
serve (Deut.  xxiii.  21,  22),  except  in  cer- 
tain specified  cases  they  were  permitted 
to  redeem  that  which  had  been  thus  de- 
voted. The  most  remarkable  vow  among 
the  Jews  was  that  of  the  Nazarite  ;  by 
Y   2 


18  And  Paul  offer  this  tarried 
there  yet  a  good  while,  and  then 
took  his  leave  of  the  brethren,  and 
sailed  thence  into  Syria,  and  with 


which  a  man  made  a  solemn  promise  to 
God  to  abstain  from  wine,  and  all  intoxicat- 
ing liquors,  to  let  the  hair  grow,  and  not 
to  enter  any  house  polluted  by  having  a 
dead  body  in  it,  or  to  attend  any  funeral. 
This  vow  generally  lasted  eight  days, 
sometimes  a  month,  sometimes  during  a- 
definite  period  fixed  by  themselves,  and 
sometimes  during  their  whole  lives. 
When  the  vow  expired,  the  priest  made 
an  offering  of  a  he-lamb  for  a  burnt-offer- 
j  ing,  a  she-lamb  lor  an  expiatory  sacrifice, 
and  a  ram  for  a  peace-offering.  The 
priest  then,  or  some  other  person,  shaved* 
the  head  of  the  Nazarite  at  the  door  of 
the  tabernacle,  and  burnt  the  hair  on  the 
fire  of  the  altar.  Those  who  made  the 
vow  out  of  Palestine,  and  who  could  not 
come  to  the  temple  when  the  vow  was 
expired,  contented  themselves  with  ob- 
serving the  abstinence  required  by  the 
law,  and  cutting  off"  the  hair  where  they 
were.  This  I  suppose  to  have  been  the 
case  with  Paul.  His  hair  he  cut  off  at  the 
expiration  of  the  vow  at  Cenchrea,  though 
he  delayed  to  perfect  the  vow  by  the  pro- 
per ceremonies  until  he  reached  Jerusa- 
lem. Acts  xxi.  23.  24.  Why  Paul  made 
this  vow,  or  on  what  occasion,  the  sacred 
historian  has  not  informed  us,  and  con- 
jecture perhaps  is  useless.  We  may  ob- 
serve, however,  (1.)  That  it  was  common 
for  the  Jews  to  make  such  vows  to  God, 
as  an  expression  of  gratitude  or  of  devo- 
tedness  to  his  service,  when  they  had  been 
raised  up  from  sickness,  or  delivered  from 
danger  or  calamity.  See  Josephus  b.  i. 
2.  15.  Vows  of  this  nature  were  also 
!  made  by  the  Gentiles  on  occasions  of  de- 
I  liverance  from  any  signal  calamity.  Ju- 
I  venal  Sat.  12.  81.  It  is  possible  that  Paul 
may  have  made  such  a  vow  in  conse- 
|  quenee  of  signal  deliverance  from  some 
of  the  numerous  perils  to  which  he  was 
exposed.  But,  (2.)  There  is  reason  to 
think  that  it  was  mainly  with  a  design  to 
convince  the  Jews,  that  he  did  not  de- 
spise their  law,  and  was  not  its  enemy 
See  ch.  xxi.  22,  23,  24.  In  accordance 
with  the  custom  of  the  nation,  and  in 
compliance  with  a  law  which  was  not 
wrong  in  itself,  he  might  have  made  this 
vow,  not  for  a  time-serving  purpose,  but 
in  order  to  conciliate  them,  and  to  mitigate 
their  anger  against  the  gospel    But  where 


258 


THE  ACTS. 


TA.D.  5G. 


him  Priscilla  and  Aquila;  having 
shorn  °  his  head  in  Cenchrea  :  b  for 
he  had  a  vow. 

19  And  he  came  to  Ephesus,  and 
left  them  there  :  but  he  himself  en- 
tered into  the  synagogue,  and  rea- 
soned c  with  the  Jews. 

'20  When  they  desired  him  to 
tarry  longer  time  with  them,  he 
consented  not; 

21  But  bade  them  farewell,  say- 
ing, I  must  by  all  means  keep  this 
feast  that  cometh  in  Jerusalem : 
d  but  I  will  return  again  unto  you, 
if  e  God  will.  And  he  sailed  from 
Ephesus. 

a  Num. 6.18.  c.21.24.  fcRom.16.1.  c  c.17.2. 

dc.19.21;  20.16.  e  lCor.4.19.   Jam.4.I5. 


nothbg  is  recorded,  conjecture  is  useless. 
•Those  who  wish  to  see  the  subject  dis- 
cussed, may  consult  Grotius  and  Kuindel 
in  loco,  and  Spencer  de  Legibus  Hebrae. 
p.  862,  and  Calmet's  Die.  art.  Nazarite. 

19.  And  he  came  to  Ephesus.  This  was 
a  celebrated  city  in  Ionia,  in  Asia  Minor, 
about  forty  miles  south  of  Smyrna.  It  was 
chiefly  famous  for  the  temple  of  Diana, 
usually  reckoned  one  of  the  seven  won- 
ders of  the  world.  Pliny  styles  this  city 
the  ornament  of  Asia.  In  the  times  of  the 
Romans  it  was  the  metropolis  of  Asia. 
This  city  is  now  under  the  dominion  of 
the  Turks,  and  is  almost  in  a  state  of  ruin. 
Dr.  Chandler,  in  his  travels  in  Asia  Minor, 
Bays — "  The  inhabitants  are  a  few  Greek 
peasants,  living  in  extreme  wretchedness, 
dependence,  and  insensibility  ;  the  repre- 
sentatives of  an  illustrious  people,  and  in- 
habiting the  wreck  of  their  greatness ; 
some  in  the  substructions  of  the  glorious 
edifices  which  they  raised  ;  some  beneath 
the  vaults  of  the  stadium,  once  the  crowd- 
ed scene  of  their  diversions  ;  and  some  in 
the  sepulchres  which  received  their 
ashes."  Travels,  p.  131,  Oxford,  1775. 
The  Jews,  according  to  Josephus,  were 
very  numerous  in  Ephesus,  and  had  ob- 
tained the  privilege  of  citizenship.  IT  Jjeft 
them  there.  That  is,  Aquila  and  Priscilla. 
ver.  24 — 2fi.  IT  Reasoned  with  the  Jews. 
Note,  ch.  xvii.  2. 

21.  Keep  this  feast.  Probably  the  Pass- 
over is  here  referred  to.  Why  he  was 
60  anxious  to  celebrate  that  feast  at  Jeru- 
salem, the  historian  has  not  informed  us. 
It  is  probable,  however, that  he  wished  to 
meet  as  many  of  his  countrymen  as  pos- 
eible,  and  to  remove,  if  practicable,  the 


22  And  when  he  had  landed  at 
Cesarea,  and  gone  up,  and  saluted 
the  church,  he  went  down  to  An- 
tioch. 

23  And  after  he  had  spent  some 
time  there,  he  departed,  and  went 
over  all  the  country  of  Galatia  f  and 
Phrygia  in  order,  strengthening 
s  all  the  disciples. 

24  And  a  certain  Jew  named 
h  Apollos,  born  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the 
Scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in 
the  way  of  the  Lord;  and  being 
fervent  •  in  the  spirit,  he  spake  and 

/  Gal. 1.2.  g  c.14.22;  15.32,41.  h  lCor.1.12; 

3.5,6.  Tit.3.13.  iRoni. 12.11.    Jam.5.16. 


prejudices  which  had  every  where  been 
raised  against  him.  ch.  xxi.  20,  21.  Per- 
has,  also,  he  supposed  that  there  would  be 
many  Christian  converts  present,  whom 
he  might  meet  also.  V  But  I  will  return, 
&c.  This  he  did  (ch.  xix.  1),  and  remained 
there  three  years,  ch-  xx.  31. 

22.  At  Cesarea.  Note,  ch.  viii.  40. 
IT  And  gone  up.  From  the  ship.  II  And 
saluted  the  church.  Having  expressed  for 
them  his  tender  regard  and  affection. 
IT  To  Antioch.    In  Syria.     Note,  ch.  xi.  19- 

23.  The  country  of  Galatia  and  Phry- 
gia. He  had  been  over  these  regions  be- 
fore, preaching  the  gospel,  ch.  xvi.  6. 
IT  Strengthening.  Establishing  them  by 
exhortation  and  counsel.  Note,  ch. 
xiv.  22. 

24.  And  a  certain  Jew  named  Apollos. 
Apollos  afterwards  became  a  distinguish- 
ed and  successful  preacher  of  the  gospel. 
1  Cor.  i.  12;  iii.  5,  6  j  iv.  6.  Titus  iii.  13. 
Nothing  more  is  known  of  him  than  is 
stated  in  these  passages.  1T  Born  at  Alex- 
andria. Alexandria  was  a  celebrated  city 
in  Egypt,  founded  by  Alexander  the 
Great.  There  were  large  numbers  of 
Jews  resident  there.  Note,  ch.  vi.  9. 
IT  An  eloquent  man.  Alexandria  was  fa 
mous  for  its  schools,  and  it  is  probable  that 
Apollos,  in  addition  to  his  natural  endow- 
ments, had  enjoyed  the  benefit  of  these 
schools.  IT  Mighty  in  the  Scriptures. 
Well  instructed,  or  able  in  the  Old  Testa- 
ment. The  foundation  was  thus  laid  for 
future  usefulness  in  the  Christian  church. 
Note,  Luke  xxiv.  19. 

25.  This  man  was  instructed.  Greek, 
was  catechised.  He  was  instructed,  m 
some  degree  into  the  knowledge  rf  the 


A..  D.  56.] 

taught  diligently  the  things  of  the 
Lord,  knowing  a  only  the  baptism 
of  John. 

26  And  he  began  to  speak  boldly 
in  the  synagogue :  whom  when 
Aquila  and  Priscilla  had  heard, 
they  took  him  unto  themy  and  ex- 
pounded unto  him  the  way  of  God 


CHAPTER  XVIII. 


259 


Christian  religion.  By  whom  this  was 
done,  we  have  no  information.  See  Note, 
ch.  ii.  9 — 11.  If  In  the  right  way  of  the 
Lord.  The  word  way  often  refers  to  doc- 
trine. Matt.  xxi.  32.  Lt  means  here  that 
he  had  been  correctly  taught  in  regard  to 
the  Messiah;  yet  his  knowledge  was  im- 
perfect, ver.  2G.  The  amount  of  his 
knowledge  seems  to  have  been, — (1.) 
He  had  correct  views  of  the  Messiah  to 
come — views  which  he  had  derived  from 
the  study  of  the  Old  Testament.  He  was 
expecting  a  Saviour  that  should  be  hum- 
ble, obscure,  and  a  sacrifice,  in  opposition 
to  the  prevailing  notions  of  the  Jews.  (2.) 
He  had  heard  of  John ;  had  embraced  his 
doctrine  ;  and  probably  had  been  baptized 
with  reference  to  him  that  was  to  come. 
Comp.  Matt.  iii.  2.  Acts  xix.  4.  But  it  is 
clear  that  he  had  not  heard  that  Jesus  was 
the  Messiah.  With  his  correct  views  in 
regard  to  the  coming  of  the  Messiah,  he 
was  endeavouring  to  instruct  and  reform 
his  countrymen.  He  was  just  in  the  state 
of  mind  to  welcome  the  announcement 
that  the  Messiah  had  come,  and  to  em- 
brace Jesus  of  Nazareth  as  the  hope  of  the 
nation.  IF  Being  fervent  in  the  spirit. 
Being  zealous  and  ardent.  See  Note, 
Rom.  xii.  11.  IT  Taught  diligently.  De- 
fended with  zeal  and  earnestness  his 
views  of  the  Messiah.  11  The  things  of 
the  Lord.  The  doctrines  pertaining  to  the 
Messiah  as  far  as  he  understood  them. 
IT  Knowing  only  the  baptism  of  John. 
Whether  he  had  heard  John,  and  been 
baptized  by  him,  has  been  made  a  ques- 
tion, and  cannot  now  be  decided.  It  is 
not  accessary,  however,  to  suppose  this, 
as  it  seems  that  the  knowledge  of  John's 
preaching  and  haptism  had  been  propa- 
gated extensively  into  other  nations  be- 
sides Judea.  ch.  xix.  1—3.  The  Messiah 
was  expected  about  that  time.  The  fo- 
reign Jews  would  be  waiting  for  him; 
and  the  news  of  John's  ministry,  doctrine, 
and  success  would  be  rapidly  propagated 
from  synagogue  to  svnagogue  into  the  sur- 
rounding nations.  John  preached  repent- 
ance, and  baptized  with  reference  to  him 
that  was  to  corai  after  him.    (ch.  xix.  4),  1 


more  b  perfectly. 

27  And  when  he  was  disposed 
to  pass  into  Achaia,  the  brethren 
wrote,  exhorting  the  disciples  to 
receive  him :  who,  when  he  was 
come,  helped  c  them  much  which 
had  believed  d  through  grace  : 

28  For  he   mightily   convinced 

b  Heb.6.1.2Pet.3.1S.        c  lCor.3.6.        d  Epb.2.8. 


and  this  doctrine  Apollos  seems  U  havo 
embraced. 

26.  And  expounded.  Explained.  IT  The, 
way  of  God.  Gave  him  full  and  ample 
instructions  respecting  the  Messiah  aa 
having  already  come,  and  respecting  the 
nature  of  his  work. 

27.  Into  Achaia.  Note,  ch.  xviii.  12. 
IT  The  brethren  V)rote.  The  brethren  at 
Ephesus.  Why  he  went,  the  historian 
does  not  inform  us.  But  he  had  heard 
of  the  success  of  Paul  there;  of  the 
church  which  he  had  established;  of  the 
opposition  of  the  Jews;  and  it  was  doubt- 
less with  a  desire  to  establish  that  church, 
and  with  a  wish  to  convince  his  unbe- 
lieving countrymen  that  their  views  of  th  » 
Messiah  were  erroneous,  and  that  Jesuj 
of  Nazareth  corresponded  with  the  pre- 
dictions of  the  prophets.  Many  of  th»e 
Greeks  at  Corinth  were  greatly  captivat 
ed  with  his  winning  eloquence  (1  Cor.  L 
12 ;  iii.  4,  5),  and  his  going  there  w'as  the 
occasion  of  some  unhappy  divisions  that 
sprung  up  in  the  church.  But  in  all  this, 
he  retained  the  confidence  and  love  of 
Paul.  1  Cor.  i.  iii.  It  was  thus  shown  that 
Paul  wras  superior  to  envy,  and  that  greai 
success  by  one  minister  need  not  excite 
the  envy,  or  alienate  the  confidence  and 
good  will  of  another.  11  Helped  them 
much.  Strengthened  them,  and  aided 
them  in  their  controversies  with  the  un- 
believing Jews.  11  Which  had  believed 
through  grace.  The  words  "  through 
grace"  may  either  refer  to  Apollos,  or  to 
the  Christians  who  had  believed.  If  to 
him,  it  means  that  he  was  enabled  by 
grace  to  strengthen  the  brethren  there , 
if  to  them,  it  means  that  they  had  been 
led  to  believe  by  the  grace  or  favour  of 
God.  Either  interpretation  makes  good 
sense.  Our  translation  has  adopted  thai 
which  is  most  natural  and  obvious. 

28.  For  he  mightily  convinced  the  Jews 
lie  did  it  by  strong  arguments;  he  bore 
down  all  opposition,  and  effectually  si- 
lenced them.  11  And  thai  publicly.  In 
his  public  preaching  in  the  synagogue  and 
elsewhere.  H  Showing  by  the  Scriptuiet, 
Proving  from  the  Old  Testament    Show- 


2G0 


THE  ACTS. 


[A.  D.  56. 


the  Jews,  and  that  public])'',  show- 
ing by  °  the  Scriptures  that  Jesus 
1  was  Christ. 

CHAPTER  XIX. 
AND  it  came  to  pass,  that  while 
■^*-  Apollos  h  was  at  Corinth,  Paul 
having-  passed  through  the  upper 
coasts,  came  to  Ephesus;  and  find- 
ing certain  disciples, 

2  He  said  unto    them,  have  ye 


a  Jdo.6.39. 
3.5,6. 


or,  is  Hit  Christ,  ver. 


received  the  Holy  Ghost  since  ye 
believed  ]  And  they  said  unto  him, 
We  have  not  c  so  much  as  hoard 
whether  there  be  any  Holy  Ghost. 

3  And  he  said  unto  them,  Unto 
what  then  were  ye  baptized  1  And. 
they  said,  Unto  d  John's  baptism. 

4  Then  said  Paul,  John  e  verily 
baptized  with  tie  baptism  of  re- 
pentance, f  saying  unto  the  people, 

cc.8.16.  lSam.3.7.  dc.18.25.  eMatt.3.11. 

/Jno.l.  15,27,30. 


ing  that  Jesus  of  Nar.areth  corresponded 
With  the  account  of  the  Messiah  given  by 
the  prophets.  See  Note,  John  v.  39. 
IT  That  Jesus  was  Christ.  See  the  mar- 
gin. That  Jesus  of  Nazareth  was  the 
Messiah. 

CHAPTER  XIX. 
1.  While  Apollos  was  at  Corinth.  It  is 
probable  that  he  remained  there  a  con- 
siderable time.  *&  Vaul  having  passed 
through  the  upper  coasts.  The  upper,  or 
more  elevated  regions  of  Asia  Minor. 
The  writer  refers  here  particularly  to  the 
provinces  of  Phrygia  and  Galatia.  ch. 
xviii.  23.  These  regions  were  called 
vpper,  because  they  were  situated  on  the 
high  table-land,  in  the  interior  of  Asia 
Minor,  while  Ephesus  was  in  the  low 
maritime  regions,  and  called  the  low  coun- 
try. IT  Came  to  Ephesus.  Agreeably  to 
his  promise,  ch.  xviii.  21.  V  And  finding 
certain  disciples.  Certain  persons  who 
had  been  baptized  into  John's  baptism, 
and  who  had  embraced  John's  doctrine, 
that  the  Messiah  was  soon  to  appear,  ver. 
3,  4.  It  is  very  clear  that  they  had  not  yet 
heard  that  he  had  come,  or  that  the  Holy 
Ghost  was  given.  They  were  evidently 
in  the  same  situation  as  Apollos.  Notes, 
ch.  xviii.  25. 

2.  Have  ye  received  the  Holy  Ghost? 
Have  ye  received  the  extraordinary  effu- 
sions and  miraculous  influences  of  the 
Holy  Ghost  ?  Paul  would  not  doubt 
that,  if  they  had  "  believed,"  they  had 
received  the  ordinary  converting  influ- 
ences of  the  Holy  Spirit — for  it  was  one 
of  his  favourite  doctrines,  that  the  Holy 
Spirit  renews  the  heart.  But,  besides  this, 
the  miraculous  influences  of  the  Spirit 
were  conferred  on  most  societies  of  be- 
lievers. The  power  of  speaking  with 
tongues,  or  of  working  miracles,  was  im- 
parted as  an  evidence  of  the  presence  of 
God,  and  of  their  acceptance  with  him. 
ch.  x.  45,  46.  1  Cor.  xiv.  It  was  natural 
for  Paul  to  ask  whether  this  evidence 
of  the  dirine  favour  had  been  granted  to 


them.  IT  Since  ye  believed.  Since  you 
embraced  the  doctrine  of  John,  that  the 
Messiah  was  soon  to  come.  II  IVe  have 
not  so  much  as  heard,  &c.  This  seems  to 
be  a  very  remarkable  and  strange  an- 
swer. Yet  we  are  to  remember,  (1.)  That 
these  were  mere  disciples  of  John's  doc- 
trine, and  that  his  preaching  related  par- 
ticularly to  the  Messiah,  and  not  to  the 
Holy  Ghost.  (2.)  It  does  not  even  appear 
that  they  had  heard  that  the  Messiah  had 
come,  or  had  heard  of  Jesus  of  Nazareth 
ver.  4,  5.  (3.)  It  is  not  remarkable,  there 
fore,  that  they  had  no  clear  conceptions 
of  the  character  and  operations  of  the 
Holy  Ghost.  Yet,  (4.)  They  were  just  in 
thai  state  of  mmd,  that  they  were  willing 
to  embrace  the  doctrine  when  it  was 
proclaimed  to  them ;  thus  showing  that 
they  were  really  under  the  influence  of 
the  Holy  Spirit.  God  may  often  produce 
important  changes  in  the  hearts  and  lives 
of  sinners,  even  where  they  have  no  clear 
and  systematic  views  of  religious  doc- 
trines. In  all  such  cases,  however,  as  in 
this,  there  will  be  a  readiness  of  heart  to 
embrace  the  truth  where  it  is  made 
known. 

3.  Unto  what.  Unto  what  faith,  or  doc 
trine.  What  did  you  profess  to  believe 
when  you  were  baptized.  IT  llnlo  John's 
baptism.    Note,  ch.  xviii.  25. 

4.  John  verily  baptized.  John  did  in- 
deed baptize.  H  With  the  baptism  of  re- 
pentance. Having  special  relation  to  re- 
pentance, or  as  a  profession  that  they  did 
repent  of  their  sins.  Note,  Matt.  lii.  6 
IT  Saying  unto  the.  people.  The  design  of 
his  coming  was,  to  turn  the  people  from 
their  sins,  and  to  prepare  them  for  the 
coming  of  the  Messiah.  He  therefore  di- 
rected their  attention  principally  to  him 
that  was  to  come.  John  i.  15.  22 — 27. 
11  Thai  is  on  Christ  Jesus.  These  are  the 
words  of  Paul,  explaining  what  John 
taught.  He  taught  ;*hem  to  believe  in  the 
Messiah,  and  that  the  Messiah  was  Jesus 
of  Nazareth.    The  argument  of  Paul  is, 


A.  D.  56.] 


CHAPTER  XIX. 


2G1 


that  they  should  believe  on  him 
which  should  come  alter  him,  that 
is,  on  Christ  Jesus. 

5  When  they  heard  this,  they 
were  baptized  in  the  name  a  of  the 
Lord  Jesus. 

6  And  when  Paul  had  laid  b  his 
hands  upon  them,  the  Holy  Ghost 
came  on  them  ;  c  and  they  spake 
with  tongues,  d  and  prophesied. 


a  c.S.16.   lCor.1.13. 
dl  Cor.  14.1,4c. 


cc.2.4;  10.46. 


that  it  was  highly  proper  for  them  now  to 
profess  publicly  that  Saviour  to  whom 
John  had  borne  such  explicit  testimony. 
'  Jesus  is  the  Messiah  for  whom  John 
came  to  prepare  the  way ;  and  as  you  have 
embraced  John's  doctrine,  you  ought  now 
publicly  to  acknowledge  that  Redeemer 
by  baptism  in  his  name.' 

5.  When  they  heard  this.  When  they 
heard  what  Paul  had  said  respecting  the 
nature  of  John's  baptism.  H  They  were 
baptized,  &c.  As  there  is  no  other  in- 
stance in  the  New  Testament  of  any 
persons  having  been  rebaptized,  it  has 
been  made  a  question  by  some  critics, 
whether  it  was  done  here  ;  and  they  have 
supposed  that  all  this  is  the  narrative  of 
Luke  respecting  what  took  place  under 
the  ministry  of  John,  to  wit :  that  he  told 
them  to  believe  on  Christ  Jesus,  and  then 
baptized  them  in  his  name.  But  this  is  a 
most  forced  construction  ;  and  it  is  evi- 
dent that  these  persons  were  rebaptized 
by  the  direction  of  Paul.  For,  (1.)  This 
is  the  obvious  interpretation  of  the  pas- 
sage— that  which  would  strike  all  persons 
as  correct,  unless  there  were  some  pre- 
vious theory  to  support.  (2.)  It  was  not 
a  matter  of  fact  that  John  baptized  in  the 
name  of  Christ  Jesus.  His  was  the  bap- 
tism of  repentance  ;  and  there  is  not  the 
slightest  evidence  that  he  ever  used  the 
name  of  Jesus  in  the  form  of  baptism. 
(3.)  If  this  be  the  sense  of  the  passage, 
that  John  baptized  them  in  the  name  of 
Jesus,  then  this  verse  is  a  mere  repetition 
of  ver.  4;  a  tautology  of  which  the  sa- 
cred writers  would  not  be  guilty.  (4.)  It 
is  evident,  that  the  persons  on  whom  Paul 
laid  his  hands  (ver.  6),  and  those  who 
were  baptized,  were  the  same.  But  these 
were  the  persons  who  heard  (ver.  5)  what 
was  said.  The  narrative  is  continuous, 
all  barts  of  it  cohering  together  as  relat- 
ing to  a  transaction  that  occurred  at  the 
same  time.  If  the  obvious  interpretation 
of  the  passage  be  the  true  one,  it  follows, 
that  the  baptism  of  John  was  not  strictly 


7  And  all  the  men  were  about 
twelve. 

8  And  he  went  into  the  synagogue, 
and  spake  boldly  for  the  space  of 
three  months,  disputing,  e  and  per- 
suading-f  the  things  concerning  the 
kingdom  of  God. 

9  But  when  divers  were  harden- 
ed, *  and  believed  not,  but  spake 
evil  h  of  that •  way  before  the  mul- 

ec.18.I9.  /c.28.23.  g  Rora.11.7.  Heb.3  13. 

h  ZTim.1.15.  2Pet.2.2.  Jude  10.  t  ver.23. 


Christian  baptism.  It  was  the  baptism 
of  repentance ;  a  baptism  designed  to 
prepare  the  way  for  the  introduction  of 
the  kingdom  of  the  Messiah.  It  will  not 
follow,  however,  from  this  that  Christian 
baptism  is  now  ever  to  be  repeated.  For 
this,  there  is  no  warrant,  no  example  in 
the  New  Testament.  There  is  no  com- 
mand to  repeat  it,  as  in  the  case  of  the 
Lord's  supper;  and  the  nature  and  de- 
sign of  the  ordinance  evidently  supposes 
that  it  is  to  be  performed  but  once.  The 
disciples  of  John  were  rebaptized,  not  be- 
cause baptism  is  designed  to  be  repeated, 
but  because  they  never  had  been,  in  fact, 
baptized  in  the  manner  prescribed  by  the 
Lord  Jesus.  1T  In  the  name  of  the  Lord 
Jesus.     Note,  ch.    ii.  38. 

6.  And  when  Paul  laid  his  hands,  &o. 
Note,  ch.  viii.  17.  IT  And  they  spake  with 
tongues.  N'  tes,  ch.  ii.  4 ;  x.  46.  IT  And 
prophesied.     Notes,  ch.  ii.  17;  xi.  27. 

7.  And  all  the  men.  The  whole  num- 
ber. 

8.  Persuading  the  tilings.  Endeavour- 
ing to  persuade  them  of  the  truth  of 
what  was  affirmed  respecting  the  king: 
dom  of  God 

9.  But  when  divers.  When  some  were 
hardened.  %  Were  hardened.  When  their 
hearts  were  hardened,  and  they  became 
violently  opposed  to  the  gospel.  When 
the  truth  made  no  impression  on  them. 
The  word  harden,  as  applied  to  the  heart, 
is  often  used  to  denote  insensibility,  and 
opposition  to  the  gospel.  V,  But  spake  evil 
of  that  way.  Of  the  gospel — the  way, 
path,  or  manner  in  which  God  saves  men. 
See  Acts  xvi.  17;  xviii.  26.  Matt.  vii.  13. 
14.  IT  Separated  the  disciple*.  Removed 
them  from  the  influence  and  society  of 
those  who  were  seeking  to  draw  them 
away  from  the  faith.  This  is  often  the 
best  way  to  prevent  the  evil  influencn  of 
others.  Christians,  if  they  wish  to  pre- 
serve  their  minds  calm  and  peaceful ;  if 
they  wish  to  avoid  the  agitations  of  con- 
flict, and  the  temptations  of  those  who 


M>2 


THE  ACTS. 


[A.D.a* 


titude,  he  departed  °  from  them, 
and  separated  the  disciples,  dis- 
puting daily  in  the  school  of  one 
Tyrannus. 

10  And  this  continued  by  the 
space  b  of  two  years ;  so  that  all 
they  which  dwelt  in  Asia  c  heard 
the  word  of  the  Lord  Jesus,  both 


would  lead  them  astray,  may  often  find  it 
necessary  to  withdraw  from  their  society, 
and  should  seek  the  fellowship  of  their 
Christian  brethren.  IF  Disputing  daily. 
This  id  not  a  happy  translation.  The 
word  used  here  (Six\ty'o/j.zv°5)  does  not 
of  necessity  denote  disputation  or  conten- 
tion, but  is  often  used  in  a  good  sense  of 
reasoning  (Acts  xvh.  2;  xviii.  4.  19;  xxiv. 
25),  or  of  public  preaching.  Acts  xx.  7.  9. 
It  is  used  in  this  sense  here,  and  denotes 
that  Paul  taught  publicly,  or  reasoned  on 
the  subject  of  religion  in  this  place.  IT  In 
the  school  of  one  Tyrannus.  Who  this 
Tyrannus  was,  is  not  known.'  It  is  proba- 
ble that  he  was  a  Jew,  who  was  engaged 
in  this  employment,  and  who  might  not 
be  unfavourable  to  Christians.  In  his 
school,  or  in  the  room  which  he  occu- 
pied for  teaching,  Paul  instructed  the  peo- 
ple when  he  was  driven  from  the  syna- 
gogue. Christians  at  that  time  had  no 
churches,  and  they  were  obliged  to  assem- 
ble in  any  place  Where  it  might  be  con- 
venient to  conduct  public  worship. 

10.  This  continued.  This  public  instruc- 
tion. IT  By  the  space,  &c.  For  two  whole 
years.  IF  So  that  all.  That  is,  the  great 
mass  of  the  people.  IF  That  dwelt  in  Asia. 
In  that  province  of  Asia  Minor  of  which 
Ephesus  was  the  principal  city.  The 
name  Asia  was  used  sometimes  to  denote 
that  single  province.  See  Note,  Acts  ii. 
9.  Ephesus  was  the  capital ;  and  .there 
was,  of  course,  a  constant  and  large  in- 
flux of  people  there  for  the  purposes  of 
commerce  and  worship.  IF  Heard  the  word 
of  the  Lord  Jeisus.  Heard  the  doctrine 
respecting  the  Lord  Jesus. 

H.  Special  miracles.  Miracles  that  were 
remarkable ;  that  were  not  common,  or 
that  were  very  unusual  (dv  ra;  TuxoO-r*?). 
This  expression  is  classic  Greek.  Thus 
Longinus  says  of  Moses,  that  he  was  no 
common  man.     'Ou^'  i  tu%wv  *vfy. 

12.  So  that  from  his  body.  That  is, 
those  handkerchiefs  which  had  been  ap- 
plied to  his  body,  which  he  had  used,  or 
which  he  had  touched.  An  instance 
somewhat  similar  to  this  occurs  in  the 
case  of  the  woman  who  was  healed  by 


Jews  and  Greeks. 

11  And   Cod  wrought    special  d 
miracles  by  the  hands  of  Paul : 

12  So  that  from  his  body  were 
brought  unto  the  sick  handkerchiefs 
e  or  aprons,  and  the  diseases  de- 
parted from  them,  and  the  evil  spi 
rits  went  out  of  them. 

d  Mark  16.20.  e  c.5.15- 


touching  the  hem  of  the  Saviour's  gar- 
ment. Matt.  ix.  20—22.  IF  Unto  the  sick. 
The  sick  who  were  at  a  distance,  and  who 
were  unable  to  go  where  he  was.  If  it 
be  asked  why  this  was  done,  it  may  be 
observed,  (1.)  That  the  working  of  mira- 
cles in  that  region  would  greatly  contri- 
bute to  the  spread  of  the  gospel.  (2.) 
We  are  not  to  suppose  that  there  was  any 
efficacy  in  the  aprons  thus  brought,  or  in 
the  mere  fact  that  they  had  touched  the 
body  of  Paul,  any  more  than  there  was 
in  the  hem  of  the  Saviour's  garment 
which  the  woman  touched,  or  in  the  clay 
which  he  made  use  of  to  open  the  eyes 
of  the  blind  man.  John  viii.  6.  (3.)  In 
this  instance,  the  fact,  that  the  miracles 
were  wrought  in  this  manner  by  garments 
which  had  touched  his  body,  was  a  mere 
sign,  or  an  evidence  to  the  persons  con- 
cerned, that  it  was  done  by  the  instrumen- 
tality of  Paul,  as  the  fact  that  the  Saviour 
put  his  fingers  into  the  ears  of  a  deaf  man, 
and  spit  and  touched  his  tongue  (Mark 
vii.  33),  was  an  evidence  to  those  who 
saw  it,  that  the  power  of  healing  came 
from  him.  The  bearing  of  these  aprons 
to  the  sick  was,  therefore,  a  mere  sign,  or 
evidence  to  all  concerned,  that  miraculou 
power  was  given  to  Paul.  IF  Handker- 
chiefs. The  word  used  here  (tcvSx(ix) 
is  of  Latin  origin,  and  properly  denotes  a 
piece  of  linen  with  which  sweat  was  wiped 
from  the  face ;  and  then  any  piece  of 
linen  used  for  tying  up,  or  containing  any 
thing.  In  Luke  xix.  20,  it  denotes  tho 
"  napkin"  in  which  the  talent  of  the  un- 
profitable servant  was  concealed ;  in  John 
xi.  44;  xx.  7,  the  "napkin"  which  was 
used  to  bind  up  the  face  of  the  dead,  ap- 
plied to  Lazarus  and  to  our  Saviour.  *FF  Or 
aprons.  ZipixivStu..  This  is  also  a  Latin 
word,  and  means  literally  a  half-girdle — a 
piece  of  cloth  which  was  girded  round 
the  waist  to  preserve  the  clothes  of  those 
who  were  engaged  in  any  kind  of  work. 
The  word  aprons  expresses  the  idea. 
H  And  the  diseases  departed.  The  sick 
were  healed.  IF  And  the  evil  spirits.  See 
Notes,  Matt.  iv.  24.  It  is  evident  that 
this  power  of  working  miracles  would 


A.  D.  58.] 


CHAPTER  XIX. 


2G3 


13  Then  certain  of  the  vagabond 
Jews,  exorcists,  took  upon  them 
0  to  call  over  them  which  had  evil 
spirits  the  name  of  the  Lord  Jesus, 
saying,  We  adjure  b  you  by  Jesus, 
whom  Paul  preacheth. 

1-1  And  there  were  seven  sons  of 
one  Sceva,  a  Jew,  and  chief  of  the 
priests,  which  did  so. 

15  And  the  evil  spirit  answered 

a  Mark  9.38.  Luke  9.49.  b  Josh.6.25. 


contribute  greatly  to  Paul's  success  among 
the  people. 

1 3.  The  vagabond  Jews.  Gr.  Jews  going 
about.  Hsfifzo^ivOT.  The  word  vaga- 
bond with  us  is  now  commonly  used  in  a 
bad  sense,  to  denote  a  vagrant;  a  man 
who  has  no  home  ;  an  idle,  worthless  fel- 
low. The  word,  however,  properly  means 
one  wandering  from  place  to  place,  with- 
out any  settled  habitation,  from  whatever 
cause  it  may  be.  Here  it  denotes  those 
Jews  who  wandered  from  place  to  place, 
practising  exorcism.  IT  Exorcists.  e?°«- 
xioriv.  This  word  properly  denotes  those 
who  went  about  pretending  to  be  able  to 
expel  evil  spirits,  or  to  cure  diseases  by 
charms,  incantations,  &c.  The  word  is  de- 
rived from  "( so?,  orkos,  an  oath,  and  from 
o*k«£»,  to  bind  with  an  oath.  It  was  ap- 
plied in  this  sense,  because  those  who 
pretended  to  be  able  to  expel  demons 
used  the  formula  of  an  oath,  or  adjured 
them,  to  compel  them  to  leave  the  pos- 
sessed persons.  Comp.  Matt.  xii.  27.  They 
commonly  used  the  name  of  God,  or  called 
on  the  demons  in  the  name  of  God  to 
leave  the  person.  Here  they  used  the 
name  Jesus  to  command  them  to  come 
out.  1f  To  call  over  them.  To  name,  or 
to  use  his  name  as  sufficient  to  expel  the 
evil  spirit.  11  The  name  of  the  Lord  Jesus. 
The  reasons  why  they  attempted  this 
were,  (1.)  That  Jesus  had  expelled  many 
evil  spirits;  and,  (2.)  That  it  was  in  his 
name  that  Paul  had  wrought  his  mira- 
cles. Perhaps  they  supposed  there  was 
some  charm  in  this  name  to  expel  them. 
11  We  adjure  you.  We  bind  you  by  an 
aath  ;  we  romman.i  you  as  under  the  so- 
lemnly of  an  oath.  Mark  v.  7.  1  Thess. 
v  27.  It  is  a  form  of  putting  one  under 
oath.  1  Kings  ii.  43.  Gen.  xxiv.  37.  2 
Kings  xi.  4.  Neh.  xiii.  25.  (Septuagint.) 
That  this  art  was  practised  then,  or  at- 
tempted, is  abundantly  proved  from  Irae- 
neus,  Origen,  and  Josephus.  (Ant.  b.  viii. 
rh.  2.  $  5.)  See  Doddridge.  The  common 
tiaaie  which  was  used,  was  the  incom- 


and  said,  Jesus  I  know,  and  Paul  1 
know  ;  but  who  are  ye] 

16  And  the  man  in  whom  the 
evil  spirit  was,  leapt  e  on  them, 
and  overcame  them,  and  prevailed 
against  them,  so  that  they  fled  out 
of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all 
the  Jews  and  Greeks  also  dwelling 
at  Ephesus ;  and  fear  d  fell  on  them 

c  Luke  8.29.        d  Luke  t.65.  c.2.  43  ;  5.5,11. 


municable  name  of  God,  Jehovah,  by 
pronouncing  which,  in  a  peculiar  way, 
it  was  pretended  they  had  the  power  of 
expelling  demons. 

14.  One  Sceva.  Sceva  ie  a  Greek  name, 
but  nothing  more  is  known  of  him. 
If  Chief  of  the  priests.  'Ae^i«?sMi-.  This 
cannot  mean  that  he  was  high-priest 
among  the  Jews,  as  it  is  wholly  improba- 
ble that  his  sons  would  be  wandering 
exorcists.  But  it  denotes  that  he  was  of 
the  sacerdotal  order.  He  was  a  Jewish 
chief  priest ;  a  priest  of  distinction,  and 
that  had  held  the  office  of  a  ruler.  The 
word  chief  priest,  in  the  New  Testament, 
usually  refers  to  men  of  the  sacerdotal 
order  who  were  also  rulers  in  the  san- 
hedrim. 

15.  Jesus  I  know.  His  power  to  cas« 
out  devils  I  know.  Comp.  Matt.  viii.  29 
If  Paid  I  know.  Paul's  power  to  cast  oul 
devils,  ver.  12.  H  But  who  are  yet 
What  power  have  you  over  evil  spirits  ? 
By  what  right  do  you  attempt  to  expel 
them?  The  meaning  is,  'you  belong 
neither  to  Jesus  nor  Paul ;  you  are  not 
of  their  party  ;  and  you  have  no  right  or 
authority  to  attempt  to  work  miracles  in 
the  name  of  either.' 

16.  Leapt  on  them.  Several  such  in- 
stances are  recorded  of  the  extraordinary 
power  and  rage  of  those  who  were  pos- 
sessed with  evil  spirits.  Mark  v.  3;  ix. 
29.     Luke  ix.  42. 

17.  The  name  of  the  Lord  Jesus  tvas 
magnified.  Acquired  increasing  honour. 
The  transaction  showed  that  the  mira- 
cles performed  in  the  name  of  the  Lord 
Jesus,  by  Paul,  were  real,  and  were 
wrought  in  attestation  of  the  truth  of  tho 
doctrine  which  he  taught.  Impostors 
could  not  work  such  miracles  ;  and  they 
who  pretended  to  be  able  to  do  it  only 
exposed  themselves  to  the  rage  of  the 
evil  spirits.  It  was  thus  shown  that 
there  was  a  real,  vital  difference  be- 
tween Paul  and  these  impostors;  and 
their  failure  only  served  to  extend  his 


264 


THE  ACTS. 


all,  and  the  name  of  the  Lord  Jesus 
was  magnified. 

18  And  many  that  believed,  came, 


reputation  and  the  power  of  the  gos- 
pel. 

18  Their  deeds.  Their  actions  ;  their 
evil  course  of  life.  Their  deeds  of  ini- 
quity in  their  former  state.  The  direct 
reference  here  is  to  the  magical  arts 
which  had  been  used,  but  the  word  may 
also  be  designed  to  denote  iniquity  in 
general.  They  who  make  a  profession 
of  religion  will  be  willing  to  confess 
their  transgressions.  And  no  man  can 
have  evidence  that  he  is  truly  renewed 
who  is  not  willing  to  confess  as  well  as 
to  forsake  his  sins.  Rom.  x.  10.  Prov. 
xxviii.  13.  "  He  that  covereth  his 
sins  shall  not  prosper ;  but  whoso  con- 
fessed and  forsaketh  them  shall  find 
mercy." 

19.  Curious  arts.  Arts  or  practices 
requiring  skill,  address,  cunning.  The 
word  used  here  (p-ieUey*)  denotes  pro- 
perly those  things  that  require  care,  or 
skill ;  and  was  thus  applied  to  the  arts 
of  magic,  and  jugglery,  and  sleight  of 
hand,  that  were  practised  so  extensively 
m  eastern  countries.  That  such  arts 
were  practised  at  Ephesus  is  well  known. 
The  Ephesian  letters,  by  which  incanta- 
tions and  charms  were  supposed  to  be 
produced,  were  much  celebrated.  They 
seem  to  have  consisted  of  certain  combi- 
nations of  letters  or  words,  which,  by  be- 
ing pronounced  with  certain  intonations 
of  voice,  were  believed  to  be  effectual 
in  expelling  diseases,  or  evil  spirits ;  or 
which,  by  being  written  on  parchment 
and  worn,  were  supposed  to  operate  as 
amulets,  or  charms,  to  guard  from  evil 
spirits,  or  from  danger.  Thus  Plutarch 
(Sympos.  7)  says,  "  the  magicians  compel 
those  who  are  possessed  with  a  demon  to 
recite  and  pronounce  the  Ephesian  letters, 
in  a  certain  order,  by  themselves.''  Thus 
Clemens  Alex.  (Str»m.  ii.)  says,  "  Andro- 
cydes,  a  Pythagorean,  says  that  the  let- 
ters which  are  called  Ephesian,  and 
which  are  so  celebrated,  are  symbols," 
&c.  Erasmus  says  (Adagg.  Cent.  2),  that 
there  were  certain  marks  and  magical 
words  among  the  Ephesians,  by  using 
which  they  succeeded  in  every  under- 
taking. Eustha.  ad  Homer  Odys.  t  says, 
"  that  those  letters  were  incantations 
which  Croesus  used  when  on  the  funeral 
pile,  and  which  greatly  befriended  him." 
He  adds,  that  in  the  war  between  the 
•  Milesians  and  Ephesians,  the  latter  were 


and  confessed,  a  and  shewed  their 
deeds. 

19    Many  also   of    them   which 

a  Matt.3.6.  Rom.10.10. 


thirteen  times  saved  from  ruin  by  the 
use  of  these  letters.  See  Grotius  and 
Kuinoel  in  loco.  1T  Brought  their  boohs. 
Books  which  explained  the  arts ;  or 
which  contained  the  magical  forms  and 
incantations — perhaps  pieces  of  parch, 
ment,  on  which  were  written  the  letter* 
which  were  to  be  used  in  the  incanta- 
tions and  charms.  IT  And  burned  them 
before  all  men.  Publicly.  Their  arts 
and  offences  had  been  public,  and  they 
sought  now  to  undo  the  evil,  as  much  as 
lay  in  their  power,  as  extensively  as  they 
had  done  it.  11  And  they  counted  The 
price  was  estimated.  By  whom  this  wa* 
done  does  not  appear.  Probably  it  was 
not  done  by  those  who  had  been  engaged 
in  this  business,  and  who  had  suffered 
the  loss,  but  by  the  people,  who  were 
amazed  at  the  sacrifice,  and  who  were 
astonished  at  their  folly  in  thus  destroy- 
ing their  own  property.  H  Fifty  thou- 
sand pieces  (f  silver.  What  coin  the 
word  (xfyvgiov)  here  translated  silver  de- 
notes, it  is  impossible  to  tell ;  and  conse- 
quently the  precise  value  of  this  sacrifice 
cannot  be  ascertained.  If  it  refers  to  the 
Jewish  shekel,  the  sum  would  be  $25,000, 
as  the  shekel  was  worth  about  half  a 
dollar.  If  it  refers  to  Grecian  or  Roman 
coin — which  is  much  more  probable,  as 
this  was  a  heathen  country,  where  the 
Jewish  coin  would  not  probably  be  much 
used — the  value  would  be  much  less. 
Probably,  however,  it  refers  to  the  Attic 
drachm,  which  was  a  silver  coin  worth 
about  9d.  sterling,  or  not  far  from  17 
cents ;  and  then  the  value  would  be  about 
$8,500.  The  precise  value  is  not  mate- 
rial. It  was  a  lar^e  sum ;  and  it  is  re- 
corded to  show  that  Christianity  had 
power  to  induce  men  to  forsake  arts  that 
were  most  lucrative,  and  to  destroy  the 
means  of  extending  and  perpetuating 
those  arts,  however  valuable  in  a  pecu- 
niary point  of  view  they  might  be.  We 
are  to  remember,  however,  that  this  was 
not  the  intrinsic  value  of  these  books, 
but  only  their  value  as  books  of  incanta- 
tion. In  themselves  they  might  have 
been  of  very  little  worth.  The  universal 
prevalence  of  Christianity  would  make 
much  that  is  now  esteemed  valuable  pro- 
perty utterly  worthless — as,  e.  g.  all  that 
is  used  in  gambling;  in  fraud ;  in  coun- 
terfeiting; in  distilling  ardent  spirits  for 
drink :    m  the  slave-trade ;     and   in  afr 


A.  D.  59.] 


CHAPTER  XIX. 


265 


used  curious  arts,  brought  their 
books  together,  anc  burned  them 
before  all  men.-  and  they  counted 
the  price  of  them,  and  found  it  fifty 
thousand  pieces  of  silver. 

•JO  So  mightily  grew  a  the  word 
cl  God,  and  prevailed. 


tempts  to  impose  on  and  defraud  man- 
kind. 

20.  -So  mightily.  So  powerfully.  It 
had  such  efficacy  ond  power  in  this 
wicked  city.  The  power  ?nust  have 
oeen  mighty  that  would  thus  make  them 
willing,  not  only  to  cease  to  practise  im- 
position, but  to  give  up  all  hopes  of 
future  gains,  and  to  destroy  their  proper- 
ty. On  this  instructive  narrative,  we 
may  remark,  (1.)  That  religion  has  power 
to  break  the  hold  of  sinners  on  unjust 
and  dishonest  means  of  living.  (2.)  That 
those  who  have  been  engaged  in  an  un- 
christian and  dishonourable  practice,  will 
abandon  it  when  they  become  Chris- 
tians. (3.)  That  then-  abhorrence  of 
their  former  course  will  be,  and  ought  to 
be,  expressed  as  publicly  as  was  the 
offence.  (4.)  That  the  evil  practice  will 
be  abandoned  at  any  sacrifice,  however 
great.  The  only  question  will  be,  what 
is  right ;  not,  what  will  it  cos'.  Property, 
m  the  view  of  a  converted  man,  is  no- 
thing when  compared  with  a  good  con- 
science. (5.)  This  conduct  of  thn.se  who 
had  used  curious  arts  shows  us  what 
ought  to  be  done  by  those  who  have 
been  engaged  in  any  evil  course  of  lite, 
and  who  are  then  converted.  If  their 
conduct  was  right — and  who  can  doubt 
it  f. — it  settles  a  great  principle  on  which 
young  converts  should  act  If  a  man  has 
been  engaged  in  the  slave-trade,  he  will 
abandon  it;  and  his  duty  will  not  be  to 
6ell  his  ship  to  one  who  he  knows  will 
continue  the  traffic.  His  property  should 
be  withdrawn  from  the  business  publicly, 
either  by  bfiiuj  destroyed)  or  by  being 
converted  to  a  useful  purpose.  If  a  man 
has  been  a  distiller  of  ardent  spirits  as  a 
drink,  his  duty  will  be  to  forsake  his  evil 
course.  Nor  will  it  be  his  duty  to  sell 
his  distillery  to  one  who  will  continue 
the  business;  but  to  withdraw  his  pro- 
perty from  it  publicly,  either  by  destroy- 
ing it,  or  converting  it  to  some  useful 
purpose.  If  a  man  has  been  engaged  in 
the  traffic  in  ardent  spirits,  his  duty  is  not 
to  sell  hjs  stock  to  those  who  will  con- 
tinue the  sale  of  the  poison,  but  to  with- 
draw it  from  public  uso ;  converting  it  to 


21  After h  these  things  were  end- 
ed, Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Ma- 
cedonia and  Achaia,  to  go  to  Jeru- 
salem, saying,  After  I  have  been 
there,  I  must  also  see  Rome. e 

22  So   he   sent  into   Macedonia 

10*1.2.1.        e  Rom.  15.23-28. 

some  useful  purpose,  if  he  can  ;  if  not,  by 
destroying  it.  All  that  has  ever  been 
said  by  money-loving  distillers,  or  vend- 
ers of  ardent  spirits,  about  the  loss  which 
they  would  sustain  by  abandoning  the 
business,  might  have  been  said  by  these 
practitioners  of  curious  arts  in  Ephesus. 
And  if  the  excuses  of  rum-selling  men 
are  valid,  tkeir  conduct  was  folly  ;  and 
they  should  either  have  continued  the 
business  of  practising  "  curious  arts"  after 
they  u  ere  converted,  or  have  sold  their 
"  books"  to  those  who  would  have  con- 
tinued it.  For  assuredly  it  was  not  worse 
to  practise  jugglery  and  fortune-telling 
than  it  is  to  destroy  the  bodies  and  souls 
of  men  by  the  traffic  in  ardent  spirits. 
And  vet,  how  few  men  there  are  in 
Christian  lands  who  practise  on  the  prin- 
ciple of  these  honest,  but  comparatively 
unenlightened  men  at  Ephesus! 

21.  After  these  things  were  ended.  Af- 
ter the  gospel  was  firmly  established  at 
Ephesus,  so  that  his  presence  was  no 
longer  necessary.  H  Purposed  in  the 
spirit.  Resolved  in  his  mind.  H  When 
he  had  passed  through  Macedonia  and 
Achaia.  In  these  places  he  had  founded 
flourishing  churches.  It  is  probable  that 
his  main  object  in  this  visit  was  to  lake 
up  a  collection  for  the  poor  saints  at  Je- 
rusalem. See  Note,  Rom.  xv.  25,  26. 
Ti  'I'd  go  to  Jerusalem.  To  bear  the  con- 
tribution of  the  Gentile  churches  to  the 
poor  and  oppressed  Christians  in  Judea. 
IT  I  must  also  see  Rome.  See  Note,  Kom 
xv.  21.  He  did  go  to  Rome,  but  he  went 
in  chains,  as  a  prisoner. 

22.  Timotheus.  Timothy.  He  was  a 
proper  person  to  send  there  to  visit  fho 
churches,  as  he  had  been  there  before 
with  Paul,  when  they  were  established, 
ch.  xvi.  3;  xvii.  14.  H  And  J-'rastus. 
Erastus  was  chamberlain  of  Corinth 
(Rom.  xvi.  213),  or  more  properly  the  trea- 
surer of  the  city  (see  Note  oif  that  place)  ; 
and  he  was,  therefore,  a  very  proper  per- 
son to  be  sent  with  Timothy,  for  the  pur- 
pose of  making  the  collection  for  the  poor 
at  Jerusalem.  Paul  had  wisdom  enough 
to  employ  a  man  accustomed  to  moneyed 
transactions  in  making  a  collection.  "On 


2G6 


THE 


two  of  them  that  ministered  unto 
him,  Timotheus  and  Erastus  ;  a  hut 
he  himself  stayed  in  Asia  for  a 
season. 

23  And  the  same  time  there  arose 
no  small  stir  b  about  that  way. 

24  For  a  certain  man  named  De- 
metrius, a  silversmith,  which  made 

aRom. 16.23.  2Tim.4.20.  b  2Cor.].8:  6.9 


ACTS.  [A.  D.  5(J. 

silver  shrines  for  Diana,  brought  no 
small  c  train  unto  the  craftsmen  ; 

25  Whom  he  called  d  together 
with  the  workmen  of  like  occupa- 
tion, and  said,  Sirs,  ye  know  that 
by  this  craft  we  have  our  wealth. 

2G  Moreover,  ye  see  and  hear, 
that  not  alone  at  Ephesus,  but  al- 

cc.16.16.19.  d  Rev.  18.11. 


this  collection  his  heart  was  intent,  and 
he  afterwards  went  up  with  it  to  Jerusa- 
lem. See  2  Cor.  viii.  ix.,  and  Notes,  Rom. 
xv.  25,  26.  IT  Stayed  in  Asia.  At  Ephe- 
sus. IT  For  a  season.  How  long  is  un- 
certain. He  waited  for  a  convenient  op- 
portunity to  follow  them ;  probahly  in- 
tending to  do  it  as  sooii  as  they  had  fully 
prepared  the  way  for  the  collection.  See 
Paley's  Hone  Paulina?,  p.  i.  ch.  ii. 

23.  No  small  stir.  No  little  excitement, 
disturbance,  or  tumult  <Tie*%o;).  Comp. 
ch.  xvii.  4,  5.  IT  About  that  way.  Re- 
specting the  doctrines  of  Christianity 
which  Paul  preached.  Note,  ch.  ix.  2; 
xviii.  26;  xix.  9 

24.  A  silversmith.  The  word  used  here 
denotes  one  who  works  in  silver  in  any 
way,  either  in  making  money,  in  stamping 
silver,  or  in  forming  utensils  of  it,  It  is 
probable  that  the  employment  of  this  man 
was  confined  to  the  business  here  speci- 
fied, that  of  making  shrines  ;  as  his  com- 
plaint (ver.  26, 27)  implied,  that  destroying 
this  would  be  sufficient  to  throw  them 
all  out  of  employment.  1T  Silver  shrines. 
N*ou?.  Temples.  The  word  shrine  pro- 
perly means  a  case,  small  chest,  or  box  : 
particularly  applied  to  a  box  in  which  sa- 
cred things  are  deposited.  Hence  we 
near  of  the  shrines  for  relics.  {Webster.) 
The  word  shrines  here  denotes  small 
portable  temples,  or  edifices,  made  of  sil- 
ver, so  as  to  resemble  the  temple  of  Dia- 
na, and  probably  containing  a  silver 
image  of  the  goddess.  Such  shrines 
would  be  purchased  by  devotees  and  by 
worshippers  of  the  goddess,  and  by  stran- 
gers, who  would  be  desirous  of  possessing 
a  representation  of  one  of  the  seven  won- 
ders of  the  world.  See  Note  on  ver.  27. 
The  great  number  of  persons  that  came 
to  Ephesus  for  her  worship  would  con- 
stitute an  ample  sale  for  product  ions  of 
this  kind,  and  make  the  manufacture  a 
profitable  Employment.  It  is  well  known 
that  pacrans  every  where  are  accustomed 
to  carry  with  them  small  images,  or  re- 
presentations of  their  gods,  as  an  amulet, 
or  charm.  The  Romans  had  such  images 
in  all  their  houses,  called  Penates,  or 
household  eods.     A  similar  thing  is  men- 


tioned as  early  as  the  time  of  La  ban  (Gen. 
xxxi.  19),  whose  images  Rachel  had  stolen 
and  taken  with  her.  Comp.  Judg.  xvii. 
5.  "  The  "man  Micah  had  an  house  of 
gods."  1  Sam.  xix.  13.  Hos.  iii.  4.  These 
images  were  usually  enclosed  in  a  box, 
case,  or  chest,  made  of  wood,  iron,  or  sil- 
ver; and  probably,  as  here,  usually  made 
to  resemble  the  temple  where  the  idol 
was  worshipped.  IT  Diana.  This  was  a 
celebrated  goddess  of  the  heathen,  and 
one  of  the  twelve  superior  deities.  In 
the  heavens  she  was  Luna,  or  Meni  (the 
moon) ;  on  earth  Diana  ;  and  in  hell  He- 
cate. She  was  sometimes  represented 
with  a  crescent  on  her  head,  a  bow  in 
her  hand,  and  dressed  in  a  hunting-habit, 
at  other  times  with  a  triple  face,  and  with 
instruments  of  torture.  She  was  com- 
monly regarded  as  the  goddess  of  hunt- 
ing. She  was  also  worshipped  under  the 
various  names  of  Lucina,  Proserpine, 
Trivia,  &c.  She  was  also  represented 
with  a  great  number  of  breasts,  to  denote 
her  being  the  fountain  of  blessings,  or  as 
distributing  her  benefits  to  each  in  their 
proper  station.  She  was  worshipped  in 
Egypt,  Athens,  Cilicia,  and  among  hea- 
then nations  generally ;  but  the  most 
celebrated  place  of  her  Avorship  was 
Ephesus — a  city  peculiarly  dedicated  to 
her.  IT  To  the  craftsmen.  To  the  labour- 
ers employed  under  Demetrius  in  the 
manufacture  of  shrines. 

25.  With  the  workmen  oflihe  occupation. 
Those  who  were  in  his  employ,  and  all 
others  engaged  in  the  same  business.  As 
they  would  be  all  affected  in  the  same 
way,  it  was  easy  to  produce  an  excite- 
ment among  them  all.  IT  Sirs.  Gr.  Men. 
IT  By  this  craft.  By  this  business,  or  oc- 
cupation. This  is  our  trade.  IT  Our 
wealth.  Gr.  Our  acquisition  ;  our  proper 
ty.  We  are  dependent  on  it  for  h  living. 
It  does  not  mean  that  they  were  rich,  but 
that  they  relied  on  this  for  a  subsistence. 
That  it  was  a  lucrative  business  is  appa- 
rent; but  it  is  not  affirmed  that  they  were 
in  fact  rich. 

26.  Ye  see  and  hear.  You  see  at  Ephe- 
sus ;  and  von  hear  the  same  of  other 
[daces.    If  Throughout  all  Asia.    Ail  Asia 


A.  I").  50.] 


CHAPTER  XIX. 


267 


most  throughout  all  Asia,  this  Paul 
hath  persuaded  and  turned  away 
much  people,  saying  that  °  they  he 
no  gods  which  are  made  with 
hands : 

a  rs.115.4.  Isa.44. 10-20. 

Minor;  or  perhaps  the  province  of  which 
Ephesus  was  the  capital.  INote,  ch.  ii.  (J. 
H  This  Paul  hath  persuaded.  We  have 
here  the  noble  testimony  of  a  heathen  to 
the  zeal  and  success  of  the  ministry  .of 
Paul.  It  is  an  acknowledgment  that  his 
labours  had  been  most  strikingly  success- 
ful in  turning  the  people  from  idolatry. 
IT  Saying  that  they  be  no  gods,  &c.  Note, 
ch.  xiv.  14,  15. 

27.  So  that  not  only,  &c.  The  grounds 
of  the  charge  which  Demetrius  made 
against  Paul  were  two ; — first,  that  the 
business  of  the  craftsmen  would  be  de- 
stroyed— usually  the  first  thing  that 
strikes  the  mind  of  a  sinner  who  is  in- 
fluenced by  self-interest  alone ;  and 
second,  that  the  worship  of  Diana  would 
cease  if  Paul  and  his  fellow-labourers 
were  suffered  to  continue  their  efforts. 
1.  This  our  craft.  This  business  in  which 
we  are  engaged,  and  on  which  we  are 
dependent.  Gr.  This  part  (to  ,«.<<^0  which 
to  us.  1T  To  be  set  at  nought.  To 
be  brought  into  contempt.  It  will  become 
so  much  an  object  of  ridicule  and  con- 
tempt that  we  shall  have  no  further  em- 
ployment. Gr.  '  Is  in  danger  of  coming 
in/o  refutation.''  Eij  iirtKsyfidv.  As  that 
which  is  refuted  by  argument  is  deemed 
useless,  so  the  word  comes  also  to  signify 
that  which  is  useless,  or  which  i.-s  an  ob- 
ject of  contempt  or  ridicule.  We  may 
here  remark,  (1.)  That  the  extensive  pre- 
valence of  the  Christian  religion  would 
destroy  many  kinds  of  business  in  which 
men  now  engage.  It  would  put  an  end 
to  all  that  now  ministers  to  the  pride,  va- 
nity, luxury,  vice,  and  ambition  of  men. 
Let  religion  prevail,  and  wars  would 
cease,  and  all  the  preparations  for  war 
which  now  employ  so  many  hearts  and 
hands  would  be  useless.  Let  religion 
prevail,  and  temperance  would  prevail 
ad  consequently  all  the  capital  and 
labour  now  employed  in  distilling  and 
vending  ardent  spirits  would  be  with- 
drawn, and  the  business  be  broken  up. 
Let  religion  prevail,  and  luxury  ceases, 
and  the  arts  which  minister  to  licentious- 
ness would  be  useless.  Let  Christianity 
prevail,  and  all  that  goes  now  to  minister 
ti«  idolatry,  and  the  corrupt  passions  of 
men.  would  be  destroyed.  No  small  part 
of  the  talent,  also,  that  is  now  worse  than 


27  So  that  not  only  this  our  craft 
is  in  danger  to  be  set  at  nought; 
but  also  that  the  temple  of  the  great 
goddess  Diana  should  be  despised, b 
and  her  magnificence  should  be  de- 

fcZeph.2.11. 


wasted  in  corrupting  others  by  ballads 
and  songs,  by  fiction  and  licentious  tales, 
would  be  withdrawn.  A  vast  amount 
of  capital  and  talent  would  thus  be  at 
once  set  at  liberty,  to  be  employed  in  no- 
bler and  better  purposes.  (2.)  The  effect 
of  religion  is  often  to  bring  the  employ- 
ments of  men  into  shame  and  contempt 
A  revival  of  religion  often  makes  the 
business  of  distilling  an  object  of  abhor- 
rence. It  pours  shame  on  those  who  are 
engaged  in  ministering  to  the  vices  and 
of  the  world.  Religion  reveals 
the  evil  of  such  a  course  of  life,  and 
those  vices  are  banished  by  the  mero 
prevalence  of  better  principles.  Yet,  (3.) 
The  talent  and  capital  thus  disengaged  is 
not  rendered  useless.  It  may  be  directed 
to  other  channels  and  other  employments. 
Religion  does  not  make  men  idle.  It  de- 
votes talents  to  useful  employments,  and 
opens  fields  in  which  all  may  toil  use- 
fully to  themselves  and  to  their  fellow- 
men.  If  all  the  capital,  and  genius,  and 
learning  which  are  now  wasted,  and 
worse  than  wasted,  were  to  be  at  once 
withdrawn  from  their  present  pursuits, 
they  might  be  profitably  employed.  There 
is  not  now  a  useless  man  who  might  not 
be  useful ;  there  is  not  a  cent  wasted 
which  might  not.  be  employed  to  advan- 
tage in  the  great  work  of  making  the 
world  better  and  happier.  IT  But  also 
that  the  temple,  of  the  great  goddess  Diana 
should  be  despised.  This  temple,  so  cele- 
brated, was  regarded  as  one  of  the  seven 
wonders  of  the  world.  It  was  two  hun- 
dred and  twenty  years  in  building,  be- 
fore it  was  brought  to  perfection.  It  was 
built  at  the  expense  of  all  Asia  Minor. 
The  original  object  of  worship  anions  tho 
Ephesians  was  a  small  statue  of  Diana, 
of  elm,  or  ebony,  made  by  one  Canities, 
though  commonly  believed  in  those  dayfl 
to  have  been  sent  down  from  heaven  by 
Jupiter.  It  was  merely  an  Egyptian  hie- 
roglyphic, with  many  breasts,  represent- 
ing the  goddess  of  Nature — under  which 
idea  Diana  was  probably  worshipped  at 
Ephesus.  As  the  original  figure  became 
decayed  by  age,  it  was  propped  up  by 
two  rods  of  iron  like  spits,  which  were 
carefully  copied  in  the  image  which  was 
afterwards  made  in  imitation  of  the  first. 
A  temple,  most  magnificenl  in  structure 


203 


THE  ACTS. 


[A.  D.  59. 


Btroyed,   whom   j-.1I  Asia  and  the 
world  °  worshippeth. 

28  And  when  they  heard  these 
sayings,  they  were  full  of  wrath,  h 
and  cried  out,  saying,  Great  is  Dia- 
na of  the  Ephesians ! 

29  And  the  whole  city  was  filled 
with  confusion  :  and  having  caught 

alJno.5.19.  Rev. 13.?.         b  Jer.60.38. 


was  built  to  contain  :he  image  of  Diana, 
which  appears  to  have  been  several  limes 
built  and  rebuilt.  The  first  is  said  to 
have  been  completed  in  the  reign  of  Ser- 
vius  Tullius,  at  least  570  years  before 
Christ.  Another  temple  is  mentioned  as 
having  been  designed  by  Ctesiphon,  540 
years  before  the  Christian  era,  and 
which  was  completed  by  Daphnis  of  Mi- 
letus, and  a  citizen  of  Ephesus.  This 
temple  was  partially  destroyed  by  fire  on 
the  very  day  on  which  Socrates  was  poi- 
soned, 400  years  B.  C,  and  ajiain  356 
years  B.  C,  by  the  philosopher  Herostra- 
tus,  on  the  day  on  which  Alexander  the 
Great  was  born.  He  contested,  on  be- 
ing put  to  the  torture,  that  the  only  mo- 
tive which  he  had  was  to  immortalize  his 
name.  The  four  walls,  and  a  few 
columns  only,  escaped  the  flames-.  The 
temple  was  repaired,  and  restored  to  more 
than  its  former  magnificence,  in  which, 
says  Pliny  (Lib.  xxxvi.  c.  14),  220  years 
were  required  to  bring  it  to  completion. 
It  was  four  hundred  and  twenty-live  feet 
in  length,  two  hundred  and  twenty  in 
breadth,  and  was  supported  by  one  hun- 
dred and  twenty-seven  pillars  of  Parian 
marble,  each  of  which  was  sixty  feet 
high.  These  pillars  were  furnished  by 
as  many  princes,  and  thirty-six  of  them 
were  curiously  carved,  and  the  rest  were 
finely  polished.  Each  pillar,  it  is  sup- 
posed, with  its  base,  contained  one  hun- 
dred and  fifty  tons  of  marble.  The  doors 
and  panneling  were  made  of  cypress 
wood,  the  roof  of  cedar,  and  the  interior 
was  rendered  splendid  by  decorations  of 
gold,  and  by  the  finest  productions  of  an- 
cient artists.  This  celebrated  edifice, 
after  suffering  various  partial  demolitions, 
was  finally  burnt  by  the  Goths,  in  their 
third  naval  invasion,  in  A.  D.  260.  Tra- 
vellers are  now  left  to  conjecture  where 
its  site  was.  Amidst  the  confused  ruins 
of  ancient  Ephesus,  it  is  now  impossible 
to  tell  where  was  this  celebrated  temple, 
once  one  of  the  wonders  of  the  world. 
"  So  passes  away  the  glory  of  this  world." 
S  e  Edinburgh  Ency.  art.  Ephesus;  also 
Anacharsis'  Travels^  vol.  vi.  188.  Ancient 


Gaius  c  and  Aristarchus,  d  men  of 
Macedonia,  Paul's  companions  in 
travel,  they  rushed  with  one  accord 
into  the  theatre. 

30  And  when  Paul  would  have 
entered  in  unto  the  people,  the  dis- 
ciples sulfered  him  not. 

31  And  certain  of  the  chief  of 

c  Rom.  16.23.  ICor.l.  14.         d  c.4.10.  • 


Universal  History,  vol.  vii.  416;  and  Po» 
cocke's  Travels.  IT  And  her  magnificence. 
Her  majesty  and  glory  ;  i.  e.  the  splendour 
of  her  temple  and  her  worship.  If  Whom 
all  Asia.  All  Asia  Minor.  IT  And  the 
world.  Other  parts  of  the  world.  The 
temple  had  been  built  by  contributions 
from  a  great  number  of  princes ;  and 
doubtless  multitudes  from  all  parts  of  the 
earth  came  to  Ephesus  to  pay  their 
homage  to  Diana. 

•28.  Were  full  of wrath.  Were  greatly 
enraged — probably  at  the  prospec  '  of  los- 
ing their  gains.  IF  Great  is  Diarta,  &c. 
The  term  great  was  often  applied  by  the 
Greeks  to"  Diana.  Thus  in  Xenophon 
(Ephes.  i.)  he  says,  "  I  adjure  you  by  your 
own  goddess,  the  great  (t*v  ^iy  ax>:i)  Diana 
of  the  Ephesians.''  The  design  of  this 
clamour  was  doubtless  to  produce  a  per- 
secution against  Paul ;  and  thus  to  secure 
a  continuance  of  their  employment. 
Often,  when  men  have  no  arguments, 
they  raise  a  clamour;  when  their  employ- 
ments are  in  danger  of  being  ruined,  they 
are  filled  with  rage.  We  may  learn, 
also,  that  when  men's  pecuniary  interests 
are  affected,  they  often  show  great  zeal 
for  religion,  and  expect  by  clamour  in 
behalf  of  some  doctrine,  to  maintain  their 
own  interest,  and  to  secure  their  own 
gains. 

29.  Confusion.  Tumult;  disorder. 
IT  Gaius.  He  had  lived  at  Corinth,  and 
had  kindly  entertained  Paul  at  his  house 
1  Cor.  i.  14.  Rom.  xvi.  23.  ^Aristarchus 
He  attended  Paul  to  Rome,  and  was  there 
a  prisoner  with  him.  Col.  iv.  10.  1T  With 
one  accord.  Tumultuously ;  or  with  one 
mind,  or  purpose.  IT  Into  the  theatre. 
The  theatres  of  the  Greeks  were  not  only 
places  for  public  exhibitions,  but  also  for 
holding  assemblies,  and  often  for  courts 
elections,  &.c.  The  people,  therefore, 
naturally  rushed  there,  as  being  a  suita- 
ble place  to  decide  this  matter. 

30.  Woidd  have  entered  in  unto  the 
people.  Probably  to  have  addressed  them, 
and  to  defend  his  own  cause. 

31.  Certain  of  the  chief  of  Asia. 
Tii-  !ATia^i»,    Of  the  Asiarchs.    These 


A.  D.  59.] 


CUAPTKR  XIX, 


Asia,  which  were  hi-;  friend 
onto  him,  desiring  "  lam  thai  he 
would  not  adventure  himself  into 
the  theatre. 

o-J  Some  b  therefore  cried  one 
thing,  and  some  another;  for  the 
assembly  was  confused :  and  the 
more  part  knew  not  wherefore  they 
wen-  come  together. 

33  And  they  drew  Alexander  out 

BC.8I.ia  ic.21.3-J. 


\vre  persons  who  presided  over  Bacred 

things,  and  over  the  public  games.  It 
was  their  business  to  see  thai  the  proper 
services  of  religion  were  observed,  and 
that  proper  honour  was  rendered  to  the 
Roman  emperor  in  the  public  festivals,  at 
the  games,  &c.  TLey  were  annually 
elected,  and  their  election  was  confirmed 
at  Rome  before  it  was  valid.  They  held 
a  common  council  at  the  principal  city 
within  their  province,  as  at  Ephesus, 
Smyrna,  Sardis,  &c.,  to  consult  and  delibe- 
rate about  the  interests  committed  to  their 
charge  in  their  various  provinces.  (Kui- 
nod  and  Schleusner.)  Probably  they  were 
assembled  on  anch  an  occasion  row  ;  and 
during  their  remaining  there  they  had 
heard  Paul  preach,  and  were  friendly  to 
his  views  and  doctrines.  IT  Wh 
his friends.  It  does  not  appear  from  this 
that  they  were  Christian  converts  ;  but 
they  probably  had  feelings  of  respect  to- 
wards him,  and  were  disposed  to  defend 
him  and  his  cause.  Perhaps,  also  there 
might  have  existed  a  present  acquaint- 
ance and  attachment.  IT  Would  not  ad- 
venture. Would  not  risk  his  life  in  the 
tumult,  and  under  the  excited  feelings  of 
the  multitude. 

3"3.  Some  therefore  cried  one  l!. 
This  is  an  admirable  descriptio 
mob,  assembled  for  what  purpose  they 
know  not;  but  agitated  by  pas-ions,  and 
strifes,  and  tumults.  TT  And  the  mott  pari 
knew  not,  Are.  The  greater  part  did  not 
know.  They  had  been  drawn  together 
by  the  noise  and  excitement  ;  but  a  small 
part  would  know  the  real  cause  of  the 
commotion.  Tins  is  usually  the  case  in 
tumultuous  meetings. 

'.)'.)    And  iheii  drew  Alexander.    Who 
this  Alexander  was,  is  not  known.    Gro- 

tiilS  BUppoees  that  it  was  "  Alexander  the 
coppersmith,"  who  had  in  some  way  done 
Pan!  much  harm  <-±  Tim.  iv.  1 1  j  and 
whom,  with  I'luletus.  Paul  had  excommu- 
nicated. II  suppose!  thai  it  was  a  de- 
vice of  the  J(  ws  to  put  forward  one  who 
had  been  ot  the  Christian  party,  in  order 
z  2 


of  the  multitude,  the  Jen b  putting 
him  forward.  And  Alexander' 
beckoned    with    the     hand,    .md 

Would  have  made  ht>  del.  nee  unto 
the   people. 

34     But  when  they  knew  that  he 

was   a   Jew,  all    with   one 
about  the  Bpace  of  two  hour. . 
out,  (ire. a  U  Diana  of  the  Bphe- 
siana  ! 

c  ITIMJO.   BTiU.M. 

to  accuse  Paul,  and  to  attempt  to 

odium  of  the    tumult    on   hmr.      Put  it  M 

not  clear  that  the  Alexander  whom  Pad 
had  excommunicated  was  the  pen 
cemed  in  this  transaction.    All  thai  ap 
pears  in  this  narrative  is,  thai  Alexandei 

w ho  was  Known  to  be  ■  Jew  ; 
and  w  bo  wished  io  defend  the  Jewi  from 
being  regarded  as  the  authors  of  this  tu- 
muli     II  woul  . 

then  that  tli<'  ( Christians  were  onl 
oi  the  Jews,  and  the  Jewi  wishi  u 

less   tO  show  that  they  had  not   been  >  >>n- 

cerned  in  giving  occasion  to  this  tumult) 

but  that  it  was  to  be  trai  i 

Paul  and  his  friends.   '  -  putting 

venieni  opportunity  to  speak  to  i 
pie.      ^1  Would  have  made  hit 
Our  translation,  by  the  phrase  -his  de- 
ft nee,'   would  Beera  to  imply  thai  he  waa 
personally  accused.     Bui  it  waa 
The  ( rreek  is  Bimply,  '  wax 

the    people  ;'    that  is.  tO  make   B 
not  of  himself  particularly,  but 
of  the  Jews  in  general.    The  trat 
should  have  bee  i  '  a  deft 

34.  But  wht  When  they 

perceived  or  ascertained.    1  That  he  wmi 

against  I 

e  the  whole  difficulty  on 

i 

■  .  mdifc- 

nant  and  excited,  and  indiacrim 
their  \\  rath,  and  unwilling  to  liaten  to  any 
I  aitedly, 

in    one     continued    Bhoul 

and   Romans,  «  is  divided   into 
equal  parta.    John  si.  '.'•    An  ho* 
fore,   i\\d   not  differ   materially  ' 
hour  with  us.      It  is  not  at  all  mi  il 
thai  the   tumuli    would  conlinut 
long  a  time,  lx  fore  n  would  he  , 
to  allay  the  excitement   '   I 
Ties  they  at  first  did  to  li  • 


70 


THE  ACTS. 


[A.  D.  5U 


35  Ami  when  the  town-clerk  had 
appeased  the  people,  he  said,  Ye 
men  "  of  Ephesus,  what  man  is 
there  that  knoweth  not  how  that 
the   city    of    the   Ephesians    is   a 

aEph.2.12. 


tinued  in  order  to  evince  their  attach- 
ment to  Diana,  as  would  be  natural  in  an 
excited  and  tumultuous  mob  of  debased 
heathen  worshippers. 

o.3.  And  when  the  town-clerk.  'O  -y^xfi/xz- 
r.-'.s.  The  scribe;  the  secretary.  The 
word  is  often  used  in  the  JNew  Testa- 
ment, and  is  commonly  translated  scribe, 
ind  is  applied  to  public  notaries  in  the 
synagogues;  to  clerks,  and  to  those  who 
transcribed  books,  and  hence  to  men 
skilled  in  the  law  or  in  any  kind  of  learn- 
ing. Comp.  2  Sam.  viii.  17.  2  Kings  xii. 
11.  Ezra  vii.  6.  11,  12.  Matt.  v.  2U;  xii. 
38;  xiii.  52-;  xv.  1  ;  xxiii.  34.  1  Cor.  i.20. 
It  is,  however,  nowhere  else  applied  to  a 
heathen  magistrate.  It  probably  denoted 
a  recorder;  or  a  transcriber  of  the  laws; 
or  a  chancellor.  (Kuinoel,  Doddridge.) 
This  ollicer  had  a  seat  in  their  deliberative 
assemblies;  and  on  him  it  seems  to  have 
devolved  to  keep  the  peace.  The  Syriac, 
'  Prince  of  the  city.'  The  Vulgate  and 
Arabic,  '  Scribe.'  If  Had  appeased  the 
people.  KiTwr=i>.ai.  Having  restrained, 
quieted,  tranquillized,  so  as  to  be  able  to 
address  them.  If  What  man  is  there. 
Who  is  there  that  can  deny  this  I  It  is 
universally  known  and  admitted.  This 
is  the  language  of  strong  confidence,  of 
reproof,  and  of  indignation.  It  implied, 
that  the  worship  of  Diana  was  so  well 
established,  that  there  was  no  danger  thai 
it  could  be  destroyed  by  a  few  Jews;  and 
lie  therefore  reproved  them  for  what  he 
deemed  their  unreasonable  alarms.  But 
he  little  knew  the  power  of  that  religion 
which  had  been  the  innocent  cause  of 
all  this  tumult;  nor  that,  at  no  very  dis- 
tant period,  this  then*  despised  religion 
would  overturn,  not  only  the  worship  of 
Diana  at  Ephesus,  but  the  splendid  idola- 
try of  the  mighty  Roman  empire.  If  Is  a 
worshipper.  Ncax&iov.  Margin.  Temple- 
keeper  The  word  here  used  does  not 
occur  elsewhere  in  the  New  Testament. 
It  is  derived  from  nobs  for  v*<5;  a  temple, 
and  itogso.,  to  sweep,  to  cleanse.  But 
among  the  ancients,  the  office  of  keeping 
their  temples  was  by  no  means  as  humble 
as  that  of  sexton  is  with  us.  It  was 
esteemed  to  be  an  office  of  honour  and 
dignity  to  have  charge  oi~  the  temples  of 
the  gods,  and  to  keep  them  in  order.  The 
name  was  also  given  t )  the  cities  that 


1  worshipper  of  the  great  goddess 
Diana,  and  of  the  image  which  fell 
down  from  Jupiter  1 

36  Seeing-  then  that  these  things 
cannot  be  spoken  against,  ye  ought 

l   The  temple-keeper. 


were  regarded  as  the  peculiar  patrons  or 
worshippers  of  certain  gods  and  goddess- 
es. They  esteemed  it  an  honour  to  be  re- 
garded as  the  peculiar  keepers  of  their 
temples  and  images  ;  and  as  having  adopt- 
ed them  as  their  tutelar  divinities.  Such 
was  Ephesus  in  regard  to  Diana.  It  was 
esteemed  a  high  honour  that  the  city  was 
known, and  every  where  regarded  as  be- 
ing intrusted  with  the  worship  of  Diana, 
or  with  keeping  the  temple  regarded  by 
the  whole  world  as  peculiarly  her  own. 
See  Schteusner  on  this  word.  If  And  of 
the  image.  A  special  guardian  of  the 
image,  or  statue  of  Diana.  If  Which  fell 
down,  &c.  Which  was  feigned  or  be- 
lieved to  have  been  sent  down  from 
heaven.  Of  what  this  image  was  made 
is  not  known.  Pliny  says  (Hist.  Nat.  xvi. 
79)  that  it  was  made  of  a  vine.  Mucian 
(on  Pliny)  says,  that  the  image  was  never 
changed,  though  the  temple  had  been 
seven  times  rebuilt.  It  is  probable  that 
the  image  was  so  ancient  that  the  maker 
of  it  was  unknown,  and  it  was  therefore 
feigned  to  have  fallen  from  heaven.  It 
was  for  the  interest  of  the  priests  to  keep 
up  this  impression.  Many  cities  pretend- 
ed to  have  been  favoured  in  a  similar 
manner  with  images  or  statues  of  the 
gods,  sent  directly  from  heaven.  The 
safety  of  Troy  was  supposed  to  depend 
on  the  Palladium,  or  image  of  Pallas  Mi- 
nerva, which  was  believed  to  have  fallen 
from  heaven.  Numa  pretended  that  the 
ancilia,  or  sacred  shields,  had  descended 
from  heaven.  Thus  Herodian  expressly 
affirms,  that "  the  Phenicians  had  no  statue 
of  the  sun  polished  by  the  hand,  but  only 
a  certain  large  stone,  circular  below,  and 
terminated  acutely  above  in  the  figure  of 
a  cone,  of  a  black  colour,  and  that  they 
believe  it  to  have  fallen  from  heaven." 
It  has  been  supposed  that  this  image  at 
Ephesus  was  merely  a  conical  or  pyra- 
midal stone  which  fell  from  the  clouds — 
a  meteorite — and  that  it  was  regarded 
with  superstitious  reverence,  as  having 
been  sent  from  heaven.  See  the  Edin 
burgh  Ency.  art.  Meteorites.  If  From  Ju- 
piter.    See  Note,  ch.  xiv.  12. 

36.  Seeing  then,  &c.  Since  this  is  es- 
tablished and  admitted.  Since  no  one 
can  call  in  question  the  zeal  of  the  Ephe- 
sians on  this  subject,  or  doubt  the  sin- 


A.  D.  59.] 


CHAPTER  XIX. 


271 


to  be  quiet,  and  to  do  ■  nothing 
rashly. 

37  For  ye  have  brought  hither 
these  men,  which  are  neither h  rob- 
bers of  churches,  nor  yet  blasphe- 
mers of  your  goddess. 

38  Wherefore  if  Demetrius,  and 

oProv.M.29.  hc.l 

cerity  of  their  belief  And  since  there 
can  be  no  danger  that  this  well-established 
worship  is  to  be  destroyed  by  the  efforts 
of  a  few  evil-disposed  Jews,  there  is  no 

occasion  for  this  tumult.  V  Be  quiet.  Be 
appeased.  The  same  Greek  word  which 
is  used  in  ver.  35,  "  had  e  peo- 

ple." IT  To  do  nothing  rashly.  To  do  no- 
thing in  a  healed,  inconsiderate  manner. 
There  is  no  occasion  tor  tumult  and  riot. 
The  whole  difficulty  can  be  settled  in 
perfect  consistency  with  the  maintenance 
of  order. 

37.  For  ye,  &c  Demetrius  and  his 
friends.  The  blame  was  to  be  traced  to 
them.  IT  Which  are  neither  robbers  of 
churches.  The  word  church  s  \ 
apply  to  edifices  reared  for  purposes  of 
Christian  worship.  As  no  such,  churches 
had  then  been  built,  this  translation  is 
unhappy,  and  is  not  at  all  demanded  bv 
the  original.  The  Greek  word  (is?oo-v\ous) 
is  applied  properly  to  those  who  commit 
sacrilege,  who  plunder  temples  of  their 
sacred  things.  The  meaning  here  is,  that 
Paul  and  his  companions  had  not  been 
guilty  of  robbing  the  temple  of  Diana, 
or  any  other  temple.  The  charge  of 
sacrilege  could  not  be  brought  against 
them.  Though  they  had  preached  against 
idols  and  idol  worship,  yet  the; 
fered  no  violence  to  the  temples  of  idola- 
ters, nor  had  they  attempted  to  strip  them 
of  the  sacred  utensils  employed  in  their 
service.  What  they  had  done,  they  had 
done  peaceably,  f  Nor  yet  blasphemers 
of  your  goddess.  They  had  not  used 
harsh  or  reproachful  language  of  Diana. 
This  had  not  been  charged  on  them,  nor 
is  there  the  least  evidence  that  they  had 
done  it.  They  had  opposed  idolatry;  had 
reasoned  against  it;  and  had  end 
ed  to  turn  the  people  from  it.  But  there 
is  not  the  least  evidence  that  they  had 
ever  done  it  in  hareh  or  reproachful  lan- 
guage. And  it  shows  thai  men 
employ  reason,  and  not  harsh  or  r 
ful  language  against  any  pervading  evil \ 
and  that  the  way  to  remove  it,  is,  to  i  a- 
lighten  the  minds  of  men,  and  to 
them  of  the  error  of  their  ways.  Men 
gain  nothing  by  bitter  and  reviling  words  i 


the  crafl   pmh  which  arc  u  ith  him, 

have   a  matter  i  ■ 

;  the   Law  is  open,  and  there  are 

deputies:    b  t    them   implead  one 

another. 

39  Bui  if  ye  inquire   any  thing 
concerning  other  matters,  it  shall 

>  or,  I 


and  it  is  much  t"  obtain  lh< 
e\  fii   tin'  i  oemies  of  relii 
did  of  the  chanc<  I'..  . 
no  Buch  words  had  been  used  in 
in:'  their  crimes  and  follies. 

/    rwiTi. 
Have  a  complaint  of  injury;  it  ii 
has  been  done  them  by  ai 
lata  is  '  . 

rt  days » 
:i.  or  ap]  a 
judicial   trials,  where   Buch    mar. 
rmined  in  a  proper  manni 
i  re  then  held,  and  the 

matter  might  be  imra      y  rmined. 

Ii"  Anil   tin  rt    me   rfq  in     pro- 

consuls.    Note,   ch.    xiii.   7.     Tin 
might  be  broi  them  with  the 

certainty  that  it  might  be  heard  and  do- 
this  in  th<>  sin- 
gular number — 'Lo,  the  proconsi 
the  city.'    IF  Let  them  i 
Le1  them  accuse  each  other  in  the  <  "urt ; 
i.  e.  let  them  defend  their  own 
and   arra  another.     The   laws 

are  equal,  and  impartial  justico  will  be 
done. 

39.  But  if  '■(■  inquire.    It'  you 
determine  any  other  matters  than  that 
pertaining  to 'the  alleged  wrong  which 
Demetrius  has  Buffered  in   his  b 
11  Other   matters.     Any    thi 
public  affairs;  any  thing  pertainii 
government  and  the   worship  ol 
*.'  ///  a  lawful  assembly.     In 

I,  not   by  tumult  and  riot,  but  m 

conformity  to  law.    This  was  a  turoultu- 

.  and  it  was  proper  in  the 

public  officer  to  demand  that  they  should 

.    and    that,  it"    tic  r 

public   grievan  remedied,  it 

should  be  don< 

convened.    Ii    i 

that  the  original  word  rend<  r 

lament   render)  d  i  hun  h.  It 

is  properly  n  ndered  by  th< 
Hy — Ilut  denoting  lure  a  si 

of  the   word  is,  that  u  hu  h 

of  the 


'272 


THE  ACTS. 


[A.  D.  60. 


be  determined  in  a    lawftl  assem- 
bly, 

40  For  we  are  in  danger  to  be 
called  in  question  for  this  day's 
uproar,  there  being  no  cause  where- 
by we  may  give  an  account  of  this 
concourse. 

41  And  when  he  had  thus  spoken, 
he  dismissed  the  assembly.  a 

CHAPTER  XX. 

A  ND  after  the  uproar  b  was  ceas- 

J-*-  ed,  Paul  called  unto  him  the 

disciples,  and  embraced  them,  and 

»  or,  ordinary.         a2Cor.l.8-10'.        ic.19.-i0. 


faithful,  is  made  up  of  those  who  are 
called  out  from  the  world. 

40.  To  be  called  in  question.  By  the 
government ;  by  the  Roman  authority. 
Such  a  tumult,  continued  for  so  long  a 
time,  would  be  likely  to  attract  the  atten- 
tion of  the  magistrates,  and  expose  them 
to  their  displeasure.  Popular  commotions 
were  justly  dreaded  by  the  Roman  go- 
vernment; and  such  an  assembly  as  this, 
convened  without  any  good  cause,  would 
not  escape  their  notice.  There  was  a 
Roman  law  which  made  it  capital  for 
any  one  to  be  engaged  in  promoting  a 
riot.  Sui  caelum,  et  concur sum •  fecerit,  ca- 
vite puniatur :  'He  who  raises  a  mob,  let 
him  be  punished  with  death.' 

41  Dismissed  the  assembly.  T»i) e/.*M <rj av. 
The  word  usually  translated  church.  Here 
ii  is  applied  to  the  irregular  anu  'umultu- 
ous  assemblage  which  had  convened  in  a 
riotous  manner. 

CHAPTER  XX. 

1.  The  uproar.  The  tumult  excited 
by  Demetrius  and  the  workmen.  After 
11  bad  been  quieted  by  the  town-clerk 
ch.  xix.  40.  41.  IT  Emhrtced  them.  Sa 
luted  them ;  gave  them  partir.g  expres- 
sions of  kindness.  Comp.  No'/),  J.ul-o 
vii.  45.  Rom.  xvi.  16.  1  Cor.  xvt .20  2  Cor. 
viii.  12.  LThess.v.26.  1  Peter  v.  14.  Tie 
Syriac  translates  this,  'Paul  eal.ed  the 
disc. pies,  and  consoled  them,  and  kissed 
them.'  H  To  po  to  Macedonia.  On  bis 
way  to  Jerusalem,  agreeably  to  his  par 

orded  ch.  xix.  21. 

2.  Over  those  parts.  The  parts  of  couE 
try  m  and  near  Macedonia.  He  probably 
went  to  .Macedonia  bv  Troas,  where  h>-, 
expected  to  find  Titus  (2  Cor.  ii.  12);  bv.t 
not  finding  him  there,  he  went  by  him- 
self to  Philippi,  TJaeesalonica,  .-.  ■ 

then  returned  to  Greece  proper.     Ii"  luio 
Greece.     Into  Greece   proper,  of  which 


departed,   for  to  go  c  into  Macedo- 
nia. 

2  And  when  he  had  gone  ovei 
those  parts,  and  had  given  them 
much  d  exhortation,  he  came  into 
Greece, 

3  And  there  abode  three  months. 
And  when  the  Jews  laid  wait  e  for 
him,  as  he  was  about  to  sail  into 
Syria,  be  purposed  to  return  through 
Macedonia. 

4  And  there  accompanied  him 
into  Asia,  Sopater  of  Berea ;    and 

clCor.16.5.  lTim.1.3.        d  lThess.2.3,11.         «  c.23. 
1'2;25.3.  2Cor.ll.26. 


Athens  was  the  capital.  While  in  Mace- 
donia, he  had  great  anxiety  and  trouble, 
but  was  at  length  comforted  by  the  com- 
ing of  Titus,  who  brought  him  intelli 
gence  of  the  liberal  disposition  of  the 
churches  of  Greece  in  regard  to  the  col- 
lection for  the  poor  saints  at  Jerusalem. 
2  Cor.  vii.  5 — 7.  It  is  probable  that  the 
second  epistle  to  the  Corinthians  was 
written  during  this  time  in  Macedonia, 
and  sent  tQthem  by  Titus.  See  Note  of 
Doddridge. 

3.  And  there  abode.  Why  he  remained 
here  is  unknown.  It  is  probabie,  that 
while  in  Greece,  he  wrote  the  epistle  to 
the  Romans.  Comp.  Rom.  xv.  25—27. 
IT  Laid  wait.  There  was  a  design  formed 
against  him  by  the  Jews,  which  they 
sought  to  execute.  Why  they  formed 
this  purpose,  the  historian  has  not  in- 
formed us.  TT  As  he  tins  about  to  sail.  If 
would  seem  from  this,  that  tne  design  of 
the  Jews  was  to  attack  the  ship  in  which 
tie  was  about  to  sail,  or  lo  arrest  him  on 
ship-board.  This  fact  determined  him  to 
take  a  much  more  circuitous  route  by 
land,  so  that  the  churches  of  Macedonia 
were  favoured  with  another  visit  from 
him.  IF  Into  Syria.  On  his  way  to  Jeru- 
salem. IT  He  purposed,  &c.  He  resolved 
to  avoid  the  snare  which  they  had  laid 
for  him.  and  to  return  by  the  same  way 
in  which  he  had  come  into  Greece. 

4.  And,  there  accompanied  trim.  It  was 
usual  for  some  of  the  disciples  to  attend 
the  apostles  in  their  journeys.  Ii"  Into  A  sia. 
l!  is  not  meant  that  they  attended  him 
from  Greece  through  Macedonia  ;  but 
that  they  went,  with  him  to  Asia,  having 
pone  before  him,  and  joined  him  at  Troaa 
1  Sopater  of  Berea.  Perhaps  the  same 
person  who,  in  Rom.  xvi.  21,  is  called 
Sosipater,  and  who  is  there  said  to  have 
been  a  kinsman  of  Paul.     IT  Arislarchus, 


A.  D.  bO.J 


CHAPTER  \  a. 


of  the  Thessaloniana,  Aristarchus a 
and  Secundus;  and  Gaius  of  D(  r- 
be,  and  b  Timotheue  ;  and  of  Asia, 
Tychicus  e  and  ''  Trophimus. 

5  These  going  before,  tarried  for. 
us  at  Troas. 

6  And  we  sailed  away  from  Phi- 
lippi  after  the  days  of  '  unleavened 

bread,  and  came  unto  them  at  Troas 
•'  in  live  days ;  where  we  abode 
seven  days. 

oc.19.29.       ic.iG.i.       e  Eph.6.2li  CoM.7.  STta. 

4.12.  T.(. 3. 12.        dc.2\.29.  2Tin.4.20. 
/2Tim.  4.13. 


ch.  xix.  29.  H  Gains  of  Dt  rbe  Note,  ch. 
xix.  29.  *i  Tychicus  This  man  was  high 
in  the  confidence  anu  affection  of  PauL 
In  Eph.  vi.  21,  22,  he  biyles  him  "a  be- 
loved brother,  and  faithiul  minister  in  the 
Lord."  H  And  TropJiimus.  Trophimua 
was  from  Ephesus.  ch.  tx.  29.  When 
Paul  wrote  iiis  Becond  epistle  to  Timo- 
thy, he  was  at  Miletum,  sick.  2 Tim. 
iv.  20. 

5.  These  going  before.  Going  before 
Paul  and  Lake.  ""  Dr.  Doddridge  supposes 
that  only  Tychicus  and  Trophimus  went 
before  the  others.  Perhaps  the  Greek 
most  naturally  demands  this  interpreta- 
tion. H  Tarried  for  us.  The  word  "  us" 
here,  shows  that  Luke  had  again  joined 
Paul  as  his  companion.  In  ch.  xvi.  12,  it 
appears  that  Luke  was  in  Philippi,  in  the 
house  of  Lydia.  Why  he  remained  there, 
or  why  he  did  not  attend  Paul  in  his  jour- 
ney to  Athens,  Corinth,  Ephesus,  &c.  is 
not  known.  It  is  evident,  however,  that 
he  here  joined  him  again.  IT  At  Troas. 
Note,  ch.  xvi.  8. 

6.  After  the  days  of  unleavened  bread. 
After  the    seven   days  of  the    i 
during  which  they  ate  onlv  unleavened 
bread.      See    Ex."  xii.      IT  In  /.'■• 

They  crossed  the  ^Egean  sea.  Pan!. 
when  he  crossed  it  on  a  former  occasion, 
did  it  in  two  days  (ch.  xvi.  11,  12);  but 
the  .navigation  of  the  sen  is  uncertain, 
and  they  were  now  probably  hindered  by 
contrary  winds. 

7.  And  upon  the  first  day  of  tk 
Showing  thus,  that  this  day  was  then  ob- 
served bv  Christians  as  holy  time.  Comp. 
1  Cor.  xvi.  2.  Rev.  i.  10.  1  To  break 
bread.  Evidently  to  celebrate  the  lord's 
supper  Comp.  ch.  ii.  1G.  So  the  Syriac 
understands  it,  by  translating  it. '  to  break 
the  eucharist/ L  e.  the  eucnariitic  bread. 
It  is  probable  that  the  apostles  and  early 
Christians  celebrated  the  Lord's  supper 
on  every  Lord's-day.     T  And  continued 


7  \iid  upon  the  first  r  day  of  the 
week,  when  the  disciples  came  to* 
gether    to    break    *    bread, 
preached  unto  them,  n 

part  mi  the  morrovt  ;  and  continued 
ech  until  midni 

8  And  there  were  many  li 
the   upper  '  cham 

ther. 

9  \     ,    ■    ■         lal    in   a  window  B 
certain    young   man    nam..! 

•2.     II. \. 1.1  ).  'ir.10.ltw 

I    c.l.U. 


his  speech  until  midnight.  The  d 
of  Paul  continued  until  the  bre  i 

day.     ver.    II.     Bui    it    was    jntM 

about  midnight  by  the  accident  that  oc- 
curred io  Eutychua    The  f»  I  tl 
was  about  to  It  ave  them  on  the  next  day, 
probably  to  sec  them  no  more,  was  the 
principal  reason  why  his  disoou 
so  long  continued.    We  arc  not  to  sup- 
pox-.  howe\ '  t.  that   I  mtinued 
or  Bel  discour  e.     No  small  pan  of  the 
time  might  have  been  passed  in  hearing 
and   answering   questions,  thou 
was  tin' cine!  Bpeaker.    The  case  provW 
thai  such  seasons  of  extraordinary  devo- 
tion may,  in  peculiar  circumstan 

proper.      Occs 
will  be  proper  lor  Christiai 
much   longer  tune  than   usual  in  public 
worship.     It  is  evident,  however,  thai 
isons  do  not  often  oo  ur. 
B.  And  there  were  many  lights.    Why 
this  circumstance  is  mentioned  a 
parent.     It,    however.    in< 
slanders  of  the   earl     ■  I  f  Chris 

tianity,  that  Christians  m  their  assemblies 
were  accustomed  to  extinguish  all  the 
lights,  and  to  commit  every  kin« 

mutation.  \'<  rha|  -  the  mention  of  many 
lights  here  l-  designed  to  intimate  that  it 

was  a    place  of   public    w    -  | 

onlv  the  Jews,  bul  the  Gentiles  w 
customed  to  have  m  inj  lights  b  - 
such   places      *    h  On    ■■..  j  ■ 

N eh.  i.  13. 

'.».    Ami  then 
window  was  left  open,  probably  I 

<  e  of  their  enerah 
be  disposed  othervn  - 
with  holding  thi 

lor  purposes  of  iniquity-    The  window 
was  a  mere  opening  in  the  wall  to  lei  hi 
■ 

I  as  the  shutu  rs  ol  (he   •• 
:.  '.here  was  i 
vent  Eut 


274 


chus,  being-  fallen  into  a  deep 
sleep :  and  as  Paul  was  long 
preaching,  he  sunk  down  with 
sleep,  and  fell  down  from  the  third 
loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and 
fell  a  on  him,  and  embracing  him, 
said,  b  Trouble  not  yourselves;  for 
his  life  is  in  him. 

11  When  he  therefore  was  come 
up  again,  and  had  broken  bread,  and 
eaten,  and  talked  a  long-  while,  even 
till  break  of  day,  so  he  departed. 

12  And  they  brought  the  young 

a  IKings  17.21.  2Kings  4.34.  h  Matt.9.24. 

third  loft.  The  third  story.  IT  And  was 
taken  up  dead.  Some  have  supposed  that 
he  was  merely  stunned  with  the  fall,  and 
that  he  was  still  aiive.  But  the  obvious, 
and  therefore  the  safest  interpretation  is, 
that  he  was  actually  killed  by  the  fall, 
find  was  miraculously  restored  to  life. 
This  is  an  instance  of  sleeping  in  public 
worship  that  has  some  apology.  The  late 
hour  of  the  night,  and  the  length  of  the 
services,  were  the  excuse.  But,  though 
the  thing  is  often  done  now,  yet  how  sel- 
dom is  a  sleeper  in  a  church  furnished 
with  an  excuse  for  it.  INo  practice  is 
more  shameful,  disrespectful,  and  abomi- 
nable, than  that  so  common  of  sleeping 
in  the  house  of  God. 

10.  And  felt  on  him.,  &c.  Probably 
stretching  himself  on  him  as  Elisha  did 
on  the  Shunammite's  son.  2  Kings  iv. 
33 — 35.  It  was  an  act  of  tenderness  and 
compassion,  evincing  a  strong  desire  to 
restore  him  to  life.  IT  Trouble  not  your- 
selves. They  would  doubtless  be  thrown 
into  great  consternation  by  such  an 
event.  Paul  therefore  endeavoured  to 
compose  their  minds  by  the  assurance  that 
he  would  live.  IT  For  his  life  is  in  him. 
He  is  restored  to  life.  This  has  all  the 
appearance  of  having  been  a  miracle. 
Life  was  restored  to  him  as  Paul  spoke. 

11.  Come  up  again.  To  the  upper 
room.  ver.  8.  11  And  had  broken  bread, 
and  eaten.  Had  taken  refreshment.  As 
this  is  spoken  of  Paul  only,  it  is  evidently 
distinguished  from  the  celebration  of  the 
Lord's  supper. 

12.  Not  a  little  comforted.  By  the  fact 
that  he  was  alive  ;  perhaps  also  strength- 
ened by  the  evidence  that  a  miracle  had 
been  wrought. 

13.  Sailed  unto  Assos.    There   were 
several  cities  of  this  name.     One   was  I 
iu  Lycia;  one  in  the  territory  of  Eolis ;  \ 


THE  ACTS.  [A.  D.  60. 

man  alive,  and  were   not  a  little 
comforted. 

13  And  he  went  before  to  ship, 
and  sailed  unto  Assos,  there  intend- 
ing to  take  in  Paul :  for  so  had  he 
appointed,  minding  himself  to  go 
afoot. 

14  And  when  he  met  with  us  at 
Assos,  we  took  him  in,  and  came  to 
Mitylene. 

15  And  we  sailed  thence,  and 
came  the  next  day  over  against 
Chios ;  and  the  next  duy  we  arrived 
at  Samos,  and  tarried  at   Trogyl- 


one  in  Mysia  ;  one  in  Lydia  ;  and 
another  in  Epirus.  The  latter  is  the 
one  intended  here.  It  was  between 
Troas  and  Mitylene.  The  distance  to  it 
from  Troas  by  sea  was  much  greater  than 
by  land,  and  accordingly  Paul  chose  to  go 
to  it  on  foot.  IT  Minding  himself '.  Choos- 
ing or  preferring  to  go  on  foot.  Most  of 
his  journeys  were  probably  performed  in 
this  way. 

14.  Came  to  Mitylene.  This  was  the 
capital  of  the  island  of  Lesbos.  It  was 
distinguished  by  the  beauty  of  its  situa- 
tion, and  the  splendour  and  magnificence 
of  its  edifices.  The  island  on  which  it 
stood,  Lesbos,  was  one  of  the  largest  in 
the  iEgean  sea,  and  the  seventh  in  the 
Mediterranean.  It  is  a  few  miles  distant, 
from  the  coast  of  Aeolia,  and  is  about  one 
hundred  and  sixty-eight  miles  in  circum- 
ference. The  name  of  the  city  now  is 
Castro. 

15.  Over-againsf.  Opposite  to.  Into 
the  neighbourhood  of;  or  near  to  it. 
H  Chios,  called  also  Coos,  an  island  in  the 
Archipelngo,  between  Lesbos  and  Samos. 
It  is  on  the  coast  of  Asia  Minor,  and  is 
now  called  Scio.  It  will  long  be  remem 
bered  as  the  seat  of  a  dreadful  massacre 
of  almost  all  its  inhabitants  by  the  Turks 
in  1823.  11  At  Samos.  This  was  also  an 
island  of  the  Archipelago,  lying  off  the 
coast  of  Lydia,  from  which  it  is  separated 
by  a  narrow  strait.  These  islands  were 
celebrated  among  the  ancients  for  their 
extraordinary  wines.  IT  Trogyllimn. 
This  was  the  name  of  a  town  and  pro- 
montory of  Ionia  in  Asia  Minor,  between 
Ephesus  and  the  mouth  of  the  river  Me- 
ander, opposite  to  Samos.  The  promon- 
tory is  a  spur  of  mount  Mycale.  IT  Mile- 
tus.  Called  also  Miletum.  It  was  a  city 
and  seaport,  and  the  ancient  capital  of 
Ionia.    It  was  originally  composed  of  a 


A.  D.  GO.] 


I 


Liutn;  and  the  tiexl  day  we  came  to 

Miletus. 

ID  For  Paul  had  determined  to 
sail  by  Ephesus, because  he  would 
not  spend  the  time  in  Asia;  tor  he 
hasted,  if  it  were  possible  for  him, 
to  be  a  at  Jerusalem  the  day  of 
b  Pentecost. 

17  And  from  Miletus  he  scut  to 

a  C.1S.21;  24.17  A  c.2.1.  lCor.16.8. 


colony  of  ("retails.  It  became  extremely 
powerful,  and  .sent  out  colonies  to  a  great 
number  of  cities  on  the  Euxiuc  sea.  It 
was  distinguished  for  a  magnifii  ent  tem- 
ple dedicated  to  Apollo.  It  is  now  called 
by  the  Turks  Mens.  It  was  the  birth- 
place of  Thales,  one  of  the  seven  wise 
men  of  Greece.  It  was  about  forty  or 
fifty  miles  from  Ephesus. 

16.  To  suil  by  Ephesus.  The  word  by 
in  our  translation  is  ambiguous.  We  say- 
to  go  by  a  place,  meaning  cither  to  take 
it  in  our  way,  to  go  to  it.  or  to  go  past  it. 
Here  it  means  the  latter.  He  intended  to 
sail  past  Ephesus  without  going  to  it. 
IT  For  he  hasted,  &c.  Had  he  gone  to 
Ephesus,  he  would  probably  have  been 
bo  delayed  in  his  journey  that  he  could 
not  reach  Jerusalem  at  the.  time  of  Pen- 
tecost. IT  The  day  of  Pentecost.  i\'ote, 
ch.  ii.  1. 

17.  He  sent  to  Ephesus.  Perhaps  a  dis- 
tance of  forty  miles.  1T  The  elder*  of  the 
church.  Who  had  been  appointed  while 
he  was  there  to  take  charge  of  the 
church.     Note,  ch.  xv.  2. 

18.  And  when  they  were  come  unto  him. 
The  discourse  which  follows  is  one  of  the 
most  tender,  affectionate,  and  eloquent 
which  is  any  where  to  be  found,  ft  is 
strikingly  descriptive  of  the  apostle's 
manner  of  life  while  with  them  ;  evinces 
his  deep  concern  for  their  welfare  ;  is  full 
of  tender  and  kind  admonition  ;  expresses 
the  firm  purpose  of  his  soul  to  live  to 
the  glory  of  God,  and  his  expectation  to 

cuted  still :  and  is  a  moat  affection- 
ate and  solemn  farewell.  No  man  ran 
read  it  without  being  convinced  that  it 
came  from  a  heart  full  of  love  and  kind- 
ness ;  and  that  it  evinces  a  great  and 
noble  pur|K)se  to  be  entirely  employed  in 
one  great  aim  and  object — the  promotion 
of  the  glory  of  God,  in  the  ia<e  of  danger 
and  of  death.  If  Ye  know.  From  your 
own  observation.  He  had  been  with 
them  three  years,  and  could  m  I 
solemn  appeal* to  themselves,  that  be  had 
led  a  faithful  and  devoted  life.  How 
happy  is  it,  when  a  minisb  r  can  thus  at>- 


Ephesus,  and  cal 
the  church. 

rid  when  they  were  eomi  to 
him,  he  Baid  unto  know, 

from  tii  ue  into 

Asia,  after  what  manner  1  lnr  i 
with  you  at  all 

19   Serving  the   Lord   with   all 
■'  humility  of  mind,  and  with  many 

c  c. 10.1, 10.  d   1 


peal  to  those  \s  ith  whom  he  has  lalxmred, 
in  proof  of  hie  own  ainc<  riry  and 
How  comforting  to  h 
of  demonstration  to  a  Burrounding  worl  I, 
of  the  truth  and  power 
which  is  preached.    We  may  further  re- 
mark, that  this  appeal    fuh 
proof  of  the  purity  and  holiness  of  Paul  ■ 

life.     The  eh. 

hail  abundant  Opportunity  to  know  him. 
They  had  at .  n  rum,  and  heard  him  pub- 
licly, and  in  their  private  dwell., 
mandoi  b  not  make  Buch  an  appeal  unit  ■ 
he  has  a  consciousness  of  integrity,  nor 
unless  there  is  conclu  :  ais  in- 

tegrity.   H  is  Btrong  evidence  of  the  holi- 
ness of  the  i  baracli  r  i  f  th< 
proof  that  they  were  not  ii 
they  could  thus  appeal  with  the  utmost 
assurance  to  tl  I  every  oppor- 

tunity of  knowing  them.  1  From  the  fir  st 
day.  He  was  with  them  thri  • 
31.  IT  Into  Asia.  Asia  Minor.  They 
would  probably  know  not  only  how  he 
had  demeaned  himself  while  with  th<  m, 
but  also  how  he  had  conducted  in  other 
places  near  them.  1  After  what  mautur 
I  have  been  with  you.  How  I  have  lived 
and  acted.  What  has  been  my  I 
of  life.     What  had  tx  ■  of  life. 

•  ifiee    in    the 
H  At  ail  seasons.    At  all  \ 

19.  Serving 
of  the  appropriate  dul 
office,  and  in   private  life.     To  di 

- 

Lord.    Relij 
Bented  in  the  I  > 

to  the  Lord    '    With  a     '  mUit      With- 
out arrogance,  pride,  or  a  spirit 
lion;  without  a  desire  to  "lord  it  over 
Gods   b< 
with  the  authority  "i  I 

;  j  of  the  mirai  lea  w  hi  i 
enabled  to  perform,  or  the  b 

attended  his   labours.     Wh 

ble  model  (brail  who  are  in  the  ministry, 

for  all  v.  wed  with  tali 

learning,  and  lor  all  who  i 
markabl 


THE  ACTS. 


[A.D.  60. 


tears,  a  and  temptations,  h  which 
befell  me' by  c  the  lying  in  wait  of 
the  Jews : 


2>2Cor.4.8-U. 


proper  effect  of  such  success,  and  of  such 
talent,  will  be  lo  produce  true  humility. 
Eminent  success  in  the  work  of  the  mi- 
nistry tends  to  produce  lowliness  and 
humbleness  of  mind ;  and  the  greatest 
endowments  are  usually  connected  with 
the  most  simple  and  childlike  humility. 
II  And  with  many  tears.  Paul,  not  un fre- 
quently, gives  evidence  of  the  tender- 
ness of  his  heart,  and  his  regard  lor  the 
souls  of  men,  and  his  deep  solicitude  for 
the  salvation  of  sinners,  ver.  31.  Phil, 
lii.  18.  2  Cor.  ii.  4.  The  particular  thing, 
however,  here  specified  as  producing 
weeping,  was  the  opposition  of  the  Jews. 
But  it  cannot  be  supposed  that  those  tears 
were  shed  from  an  apprehension  of  per- 
sonal danger.  It  was  rather  because  the 
opposition  of  the  Jews  impeded  his  work, 
and  retarded  his  progress  in  winning 
souls  to  Christ.  A  minister  of  the  gospel 
will,  (1.)  Feel,  and  deeply  feel  for  the 
salvation  of  his  people.  He  will  weep 
over  their  condition  when  he  sees  them 
going  astray,  and  in  danger  of  perishing. 
lie  will,  (2.)  Be  especially  affected  with 
opposition,  because  it  will  retard  his 
work,  and  prevent  the  progress  and  the 
triumph  of  the  gospel.  It  is  not  because 
it  is*a  personal  concern,  but  because  it  is 
The  cause  of  his  Master.  H  And  tempta- 
tions. Trials,  arising  from  their  opposi- 
tion. We  use  the  word  temptation  in  a 
more  limited  sense,  to  denote  inducements 
offered  to  one  to  lead  him  into  sin.  The 
word  in  the  Scriptures  most  commonly 
denotes  trials  of  any  kind.     1T  Which  be- 

/'ell  me.  Which  happened  to  me  ;  which 
encountered.  II  By  the  lying  in  wait, 
&c.  By  their  snares  and  plots  against  my 
life.  Comp.  ver.  3.  Those  snares  and 
plans  were  designed  to  blast  his  reputa- 
tion, and  to  destroy  his  usefulness. 

20.  /  kept  hark  nothing,  &c.  No  doc- 
trine, no  admonition,  no  labour.  What- 
ever he  judged  would  promote  their  sal- 
vation, he  had  faithfully  and  fearlessly 
delivered.  A  minister  of  the  gospel  must 
l)o  the  judge  of  what  will  be  profitable 
to  the  people  of  his  charge.  His  aim 
should  be  to  promote  their  real  welfare — 
to  preach  that  which  will  be  profitable. 
His  object  will  not  be  to  please  their 
fancy ;  to  gratify  their  taste ;  to  flatter 
their  pride ;  or  to  promote  his  own  popu- 
larity. "All  Scripture  is  profitable"  (2 
rn'a.  '.'L     0);  and  it  will  be  his  aim  to 


20  And  how  d  I  kept  back  no- 
thing- that  was  profitable  unto  you, 
but  have   shewed   you,  and   have 


declare  that  only  which  will  tend  to  pro- 
mote their  real  welfare.  Even  if  it  be 
unpalatable  ;  if  it  be  the  language  of  re- 
proof and  admonition ;  if  it  be  doctrine 
to  which  the  r.eart  is  by  nature  opposed  ; 
if  it  run  counter  to  the  native  prejudices 
and  passions  of  men ;  yet,  by  the  grace 
of  God,  it  should  be,  and  will  be  deli 
vered.  No  doctrine  that  will  be  profita- 
ble should  be  kept  back;  no  plan,  no  la- 
bour, that  may  promote  the  welfare  of 
the  flock,  should  be  withheld.  %  But 
have  shelved  you.  Have  announced  or 
declared  to  you.  The  word  here  used 
(kv»yytlK*i)  is  most  commonly  applied 
to  preaching  in  public  assemblies,  or  in  a 
public  manner.  IT  Have  taught  you  pub- 
licly. In  the  public  assembly  ;  by  public 
preaching.  IT  And  from  house  to  house. 
Though  Paul  preached  in  public,  and 
though  his  time  was  much  occupied  in 
manual  labour  for  his  own  support  (ver. 
34),  yet  he  did  not  esteem  h'\spublic  preach- 
ing to  be  all  that  was  required  of  him  ; 
nor  his  daily  occupation  to  be  an  excuse 
for  not  visiting  from  house  to  house.  We 
may  observe  here,  (1.)  That  Paul's  exam- 
ple is  a  warrant  and  an  implied  injunc- 
tion for  family  visitation  by  a  pastor.  If 
proper  in  Ephesus,  it  is  proper  still.  If 
practicable  in  that  city,  it  is  in  other  cities. 
Ii'  it  was  useful  there,  it  will  be  else- 
where. If  it  furnished  to  him  consola- 
tion in  the  retrospect  when  he  came  to 
look  over  his  ministry,  and  if  it  was  one 
of  the  things  which  enabled  him  to  say, 
"I  am  pure  from  the  blood  of  all  men,'* 
it  will  be  so  in  other  cases.  (2.)  The 
design  for  which  ministers  should  visit 
should  be  a  religious  design.  Paul  did 
not  visit  for  mere  ceremony,  nor  for  idle 
gossip,  or  chit-chat;  nor  to  converse  on 
the  mere  news  or  politics  of  the  day.  Hi3 
aim  was,  to  show  the  way  of  salvation, 
and  to  teach  in  private  w  hat  he  taught  in 
public.  (3.)  How  much  of  this  is  to  be 
done  is,  of  course,  to  be  left  to  the  dis- 
cretion of  every  minister.  Paul,  in  pri- 
vate visiting,  did  not  neglect  public  in 
struction.  The  latter  he  evidently  con 
sidered  to  be  his  main  or  chief  business. 
His  high  views  of  the  ministry  are 
evinced  in  his  life,  and  in  his  letters  to 
Timothy  and  Titus.  Ye-t,  while  public 
preaching  is  the  main,  the  prime,  the 
leading  business  of  a  minister,  and  while 
his  first  eiibrts  should  be  directed  to  r*e 


A.  D.  GO.l 


taught  you    publicly,   and 
house  to  house, 

'21  Testifying-  both  to  the  Jews 
and  also  to  the  Greeks,  repentance 
6  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ. 

a  2Tim.-l.-2.  b  Mark  1.15.  Luke  24.47. 


CHAPTER  XX 

from 


Deration  for  that,  he  may  and  should  find 
time  to  enforce  his  public  instructions  by 

going  from  house  to  house;  and  often  he 
will  find  that  his  most  immediate  and  <ij>- 
van  nt  success  will  result  from  Buch  fami- 
ly instructions.  (4.)  If  it  is  his  duty  to 
visit,  it  is  the  duty  of  his  people  to  receive 
him  as  becomes  an  ambassador  of  Christ. 
They  should  be  willing  to  listen  to  his 
instructions;  to  treat  him  with  kindness, 
and  to  aid  his  endeavours  in  bringing 
a  family  under  the  influence  of  reli- 
gion. 

21.  Testifying.  Bearing  witness  to  the 
necessity  of  repentance  towards  God.  Or 
teaching  them  the  nature  of  repentance, 
&c,  and  exhorting  them  to  repent  and 
believe.  Perhaps  the  word  testifying  in- 
cludes both  ideas  of  giving  evidence,  and 
of  urging  with  great  earnestness  and  af- 
fection that  repentance  and  faith  were 
necessary.  See  I  Tim.  v.  21.  2  Tim.  ii. 
Ii;  where  the  word  here  w^ed,  and  here 
translated  testify,  is  there  translated,  cor- 
rectly, charge,  in  the  sense  of  strongly 
urging,  or  entreating  with  great  earnest- 
ness. IT  And  to  the  Greeks.  To  all  who 
were  not  Jews.  The  Greeks  properly 
denoted  those  who  lived  in  Greece,  and 
who  spoke  the  Greek  language.  But  the 
phrase,  '  Jews  and  Greeks,'  among  the 
Hebrews,  denoted  the  whole  human  race. 
He  urged  the  necessity  of  repentance 
and  faith  in  all.  Religion  makes  no  dis- 
tinction, but  regards  all  as  sinners,  ami  as 
needing  salvation  by  the  blood  of  the 
Redeemer.  IT  Repen'ance  toward  God. 
Note,  Matt.  iii.  2.  Repentance  is  to  be 
exercised  "toward  God,"  because,  (1.) 
Sin  has  been  committed  against  him,  and 
it  is  proper  that  we  express  our  sorrow  to 
the  Being  whom  we  have  offended  ;  and, 
(2.)  Because  God  only  can  pardon.  Sin- 
cere repentance  exists  only  where  ther^ 
is  a  willingness  to  make  acknowledgment 
to  the  very  Beinsr  whom  we  have  offend- 
ed, or  injured.  It  And  faith.  Note,  Mark 
xvi.  16.  ^Toward.  k<\-.  In  regard  to; 
in;  confidence  in  the  work  and  merits 
of  the  Lord  Jesus.  This  is  required,  be- 
cause there  is  no  other  one  who  can  save 
from  sin.     Note,  ch.  iv.  12. 

22.  Bound    in    the    spirit.      Strongly 

2  A 


22  And  now,  behold,  I  go'  1). ). nid 
iii  the  spirit  unto  Jerusalem,  nol 
knowing  ■'  the  things  that  shall  be- 
fall nit'  there  : 

23  Save  that  the  Holy  Ghost 
witnesseth     in     every    city,    say 

cc. 19.21.        dJam.-l.14. 

urg  d  or  constrained  by  tfie  influence! 
of  the  Holy  Spirit  on  my  mind.  rVoi  by 
any  desire  tu  see  the  place  where  my 
fathers  worshipped,  and  not  urged  merely 
by  reason,  hut  by  the  com  ictii 
mighty  promptings  of  the  Holy  Sprril  to 
do  my  amy  m  this  c  prestion 

"hound  in  the  Bpirit" 

if  greal  strength  and  emphasis 
The  word  a  ,  /,,  bind,  is  usually  applied 
to  confinement  by  cords,  fetters,  or  bands 
(Matt  riii.  30;  nv.  3;  rxt.  2  .  and  thru 
denotes  any  strong  obligation  Rom.  \  ii. 
2),  or  any  thing  thai  strongly  ui 

Watt.   x\i.  2.     When  we  are 
strongly  urged  by  the  com  ictions  of  duty, 
by  the  influences  of  the  Holy  Sp 
should    not  shrink  from  danger  or  from 
death.  Duty  is  to  be  done  at  all  hai  ! 

is  ours  to  follow  the  directions  of  <  Sod  :  re- 
sults we  may  safely  and  confidently  leave 
with  him.  H  Not  knowing  the  thing* 
that  shall  befall  me  there.  He  knew  that 
calamities  and  trials  of  some  kind  await- 
ed him  (ver.  2:5),  but  he  did  no!  kn 
Of  what  particular  kind  they  would  he; 
nor,  (2.)  Their  issue,  whether  it  should  be 
lift    Or    death.      We     - 

way  unto  God,  not  know:: 
may  be  before  us  in  life;    bul  know> 
ingthat,  if  we  are  found  faithful  at  the 
post  of  duty,  we  have  nothing  to   I 
the  issue. 

23.  Save  that.    Except  tl. . 
all  that  he  knew,  thai  bonds  and  afflictions 
were  to  he  his  portion.   '     / 
wilnesseth.   father  by  direct  revelation  ta 
him,  or  fa 

whom    Paul    miL'ht    meet.      An 

of  the  latter  mode  occurs  in  ch.  wi.    1! 

Ii  is  probable  that  the  meaning  here  m 

that  the  Holy  ( ihost  had  de< 

ed    the   mind   of  Paul    by  his  direct  in- 

city,  that    bonds  and  trial-  were    to  he  h:-> 

portion.     Such  had   been  his  expt 

in  every  city  where  he  had  preached  the 

gospel  by  the  direction  of  the  II". 

that  he  regarded   it  as  his  certain 

that  he  was  thus  to  be  afflicted.    r*  In 

ri-f-ri/  ritr)       In    almost    every  CttJ 

Paul  had  been,  he  had  been  subj< 

tiese  trials,    lie  ho  I  raecutnd. 


278 


THE  ACTS. 


[A.  D.  GO. 


ing-  °  that   bonds   and   afflictions  ' 
abide  me. 
24  But  none  b  of  these   things 

ac.9.16;  21.11.  i  or  wait  for  vie.         2ic.21.13. 

Ro:;i.S.35,37.  2Cor.4.16. 


stoned,  and  scourged.  So  uniform  was 
this,  so  constant  had  been  his  experience 
in  this  way,  that  he  regarded  it  as  his 
certain  portion  to  be  thus  afflicted  ;  and 
he  approached  Jerusalem,  and  every 
other  city,  with  a  confident  expectation 
that  such  trials  awaited  him  there. 
*ti  Saying.  In  his  experience ;  bydirect 
revelation;  and  by  the  mouth  of  prophets, 
eh.  xxi.  11.  When  Paul  was  called  to 
the  apostleship,  it  was  predicted  that  he 
would  suffer  much.  ch.  ix.  16.  IT  Bonds. 
Chains.  That  I  would  be  bound,  as 
prisoners  are  who  are  confined.  IT  Abide 
me.  See  the  margin.  They  remain  or 
wait  for  me ;  i.  e.  I  must  expect  to  suffer 
them. 

24.  Move  me.  Alarm  me  ;  or  deter  me 
from  my  purpose.  Gr.  'I  make  an  account 
of  none  of  them.'  I  do  not  regard  them 
as  of  any  moment,  or  as  worth  considera- 
tion, in  the  great  purpose  to  which  I  have 
devoted  my  life.  11  Neither  count  I  my 
Jife.  I  do  not  consider  my  life  as  so  valu- 
able as  to  be  retained  by  turning  away 
from  bonds  and  persecutions.  I  am  cer- 
tain of  bonds  and  afflictions  ;  I  am  willing 
also,  if  it  be  necessary,  to  lay  down  my 
life  in  the  prosecution  of  the  same  pur- 
pose. IF  Dear  unto  myself.  So  precious 
or  valuable  as  to  be  regained  at  the  sacri- 
fice of  duty.  I  am  willing  to  sacrifice  it 
if  it  be  necessary.  This  was  the  spirit 
of  the  Saviour,  and  of  all  the  early 
Christians.  Duty  is  of  more  importance 
than  life  ;  and  when  either  duty  or  life  is 
to  be  sacrificed,  life  is  to  be  cheerfully 
surrendered.  11  So  that.  This  is  my 
main  object,  to  finish  my  course  with  joy. 
It  is  implied  here,  (1.)  That  this  was  the 
great  purpose  which  Paul  had  in  view. 
(2.)  That  if  he  should  even  lay  down  his 
life  in  this  cause,  it  would  be  a  finishing 
his  course  with  joy.  In  the  faithful  dis- 
charge  of  duty,  he  had  nothing  to  fear. 
Life  would  be  ended  with  peace. when- 
ever God  should  require  him  to  finish  his 
course.  IT  Finish  my  course.  Close  my 
career  as  an  apostle  and  a  Christian 
Life  is  thus  represented  as  a  course,  or 
race  that  is  to  be  run.  2  Tim.  iv.  7.  Heb. 
xii.  1.  1  Cor.  ix.  24.  Acts  xiii.  25.  ITWrtA 
joy.  With  the  approbation  of  conscience 
"and  of  God  ;  with  peace  in  the  recollec- 
tion of  the  past.  Man  should  strive  so  to 
live  that  he  will  have  nothing  to  regret 


move  me,  neither  count  I  my  life 
dear  unto  myself,  so  that  I  might c 
finish  my  course  with  joy,  and  the 


when  he  lies  on  a  bed  of  death.  It  is  a 
glorious  privilege  to  finish  life  with  joy. 
It  is  most  sad  and  awful  when  the  last 
hours  are  imbittered  with  the  reflection 
that  life  has  been  wasted,  or  that  the 
course  has  been  evil.  The  only  way  in 
which  the  course  of  life  may  be  finished 
with  joy,  is  by  meeting  faithfully  everv 
duty,  and  encountering,  as  Paul  did, 
every  trial  with  a  constant  desire  to  glo- 
rify God.  1T  And  the  ministry.  That  I 
may  fully  discharge  the  duty  of  the  apos- 
tolic office,  the  preaching  of  the  gospel. 
In  2  Tim.  iv.  5,  he  charges  Timothy  to 
make  full  proof  of  his  ministry.  He  here 
shows  that  this  was  the  ruling  principle 
of  his  own  life.  If  Which  I  have  received 
of  the  Lord  Jesus.  Which  the  Lord  Je 
sus  has  committed  to  me.  Acts  ix.  15 — 17. 
Paul  regarded  his  ministry  as  an  office 
intrusted  to  him  by  the  Lord  Jesus  him- 
self. On  this  account  he  deemed  it  to  be 
peculiarly  sacred,  and  of  high  authority. 
Gal.  i.  12.  Every  minister  has  been  in- 
trusted with  an  office  by  the  Lord  Jesus. 
He  is  not  his  own ;  and  his  great  aim 
should  be,  to  discharge  fully  and  entirely 
the  duties  of  that  office.  IT  To  testify  the 
gospel.  To  bear  witness  to  the  good 
news  of  the  favour  of  God.  This  is  the 
great  design  of  the  ministry.  It  is  to  beat 
witness  to  a  dying  world  of  the  good 
news  that  God  is  merciful,  and  that  his 
favour  may  be  made  manifest  to  sinners. 
From  this  verse  we  may  learn,  (I.)  That 
we  all  have  a  course  to  run ;  a  duty  to 
perform.  Ministers  have  an  allotted 
duty  ;  and  so  have  men  in  all  ranks  and 
professions.  (2.)  We  should  not  be  de- 
terred by  danger,  or  the  fear  of  death, 
from  the  discharge  of  that  duty.  We  are 
safe  only  when  we  are  doing  the  will  of 
God.  We  are  really  in  danger  only 
when  we  neglect  our  duty,  and  make 
the  great  God  our  enemy.  (3.)  We 
should  so  live  as  that  the  end  of  our 
course  may  be  joy.  It  is,  at  best,  a 
solemn  thing  to  die  ;  but  death  may  be  a 
scene  of  triumph  and  of  joy.  (4.)  It  mat- 
ters little  when,  or  where,  or  how  wp 
die,  if  we  die  in  the  discharge  of  our 
duty  to  God.  He  will  order  the  circum- 
stances of  our  departure ;  and  he  can 
sustain  us  in  the  last  conflict.  Happy  is 
that  life  which' is  spent  in  doing  the  will 
of  God,  and  peaceful  that  death  which 


A.l).  GO.] 

ministry  u  which  I  have  received  ' 
of  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God. 

25  And  now,  behold,  I  know 
that  ye  all  among  whom  1  have 
gone   preaching   the    kingdom  of 

o2Cor.4.1.         b  Gal.  1.1. 


CHAPTER  XX. 


closes  a  life  of  toil  ami  trial  in  the  ser- 
vice nl' the  Lord  Jesus. 

25.  /  know  that  ye  all.  Perhaps  this 
means  simply,  '  I  have  no  expectation  of 
seeing  you  again:  I  have  every  reason  to 
suppose  that  this  is  my  final  interview 
with  you.'  Re  expected  to  visit  L'phesu* 
no  more.  The  journey  to  Jerusalem  was 
dangerous.  Trials  and  persecutions  he 
knew  awaited  him.  15esiiies.it  is  evi- 
dent that  he  designed  to  turn  his  atten- 
tion to  other  countries,  ami  lo  visit  Rome  ; 
and  probahly  had  already  lormed  ihe 
purpose  of  going  into  Spam.  See  Acts 
six.  21.  Corap.  Rom.  xv.  23—28.  From 
all  these  considerations  it  is  evident  that 
he  had  no  expectation  of  being  again  at 
Ephesus;  it  is  probable,  however,  that 
he  did  again  return  to  that  city.  See 
Note,  ch  xxviii.  31.  IT  Among  whom  I 
have  gone  preaching.  Among  whom  1 
have  preached.  The  parting  of  a  minis- 
ter and  people  is  among  the  most  tender 
and  affecting  of  the  separations  that  occur 
on  earth.  H  The  kingdom  of  God. 
Making   known  the  nature   of  the  reign 

on  earth  by  the  Messiah.     See 
Note,  Matt.  iii.  2 

26.  Wherefore.  Aid.  In  view  of  the 
past,  of  my  ministry  and  labours  among 
you,  I  appeal  to  your  own  selves  to  testify 
ihat  I  have  been  faithful.  IT  Itake  you  to 
record.  Gr.  I  call  you  to  witness  ;  I  ap- 
peal to  you  to  testify.  If  any  of  you  are 
lost,  if  you  prove  unfaithful  to  God,  I  ap- 
peal to  yourselves  that  the  fault  is  not 
mine.  It  is  well  when  a  minister  can 
make  this  appeal,  and  call  his  hearers  to 
bear  testimony  to  his  own  faithfulness. 
Ministers  win")  preach  the  gospel  with 
fidelity  may  thus  appeal  to  their  hearers  ; 
and  in  die  day  of  judgment  may  call  on 
them  to  witness  that  tiie  fault  of  the  ruin 
of  the  soul  is  not  to  be  charged  to  them. 
%  That  I  am  imrr.  I  am  not  to  be  charged 
with  the  guilt  of  your  condemnation,  as 
owing  to  my  unfaithfulness.    This  does 

in  that  he  sei  up  a  claim  to  abso- 
lute perfection;  but  that,  in   the 
under  consideration,  he  had  a  conscience 
void  of  offence.    If  The  U<,<»1  of 
The  word  blood  is  used  often  m  the  sense 
of  death,  of   blood  shed  ,•    and   hence  of 


God,   shall 

26  \\  Inr.  fore  1  take  you  to  re- 
cord this  day  that  1  001 

the  blood  of  all  m 

27  for  i  have  not  shunned 
clareuntoyouallthecoa 

i. in 


the  guilt  or  crime  "i  puttii 

or  condemnation  tor  it    M  at.   i 

\\\  ii.  'J.').     ,\. 

means,  that  if  they  should  me  the 
death,  if  they  should  be  lost  tor  • 
would  not   he  to  blame.    He  bad  <hs- 
charged  his  duty,  in  faithfully  warning 

and  teaching  them  ;  and  now  it  lh( 

lost,  the  limit  would  lie  their  own.  not  his. 

//.    Ail  clanea  of  m<  i 

and    Gentiles,     lie  had   warned  and   iii- 

Btructed  all  alike.    Minist 

many   (ears    that    their   hearers    will    be 

lost.    Their  ami.  however,  should 
To  save  them,  if  possible \  and.    i     i: 
they  are  lost,  that    n    should  !• 
I  or  fault  of  thi 
27.  For.    This  yen 
Cor  what    had  been   said   m  the   . 

Ii  shows  wh'i  Paul  f 
self  as  innocent  if  they  should 

'.  [Imrr   not   shutlTU  !■      I  ha\e    not     kept 

back;  I  have  not  hern  deterred  I 
by  the  desire  of   popularity,  hy   I 
that  the  doctrines  of  tin-  gospel  are  un- 
palatable to  men,  from    (:• 
fully.    The  proper  meaning  of  the  word 
translated   here,  '•  I  have  aol  shunned" 
:'■■■ ),  is  to  disguise  any  impor 
tant  truth  ;  to  withdraw  a  from   public 
view;  to  decline  publishing  it  from  fear, 
or  an  apprehension  of  the  - 

Paul  means  that  he  had  nol 
truth  ;  he  had  not  vithd  I 
from  open  \  iew,  by  any  appn  hi  i 

;  which  ii  might  have  on  their 
minds.    Truth  may  be 
back.  (1.)  •  • 

ther  from  timidity,  or  an  apprehi 
'_riviiiLr  offence  n  a  is 

,  !y  %\\  ing  it  too  tilth 
so  that  it  shall  be  lost  in  the  multitude 
of  other  truth  I 

amidst   a  web  of  metaph. 
tions.  be  entangling  it  with  other-'. 
or,   l-   By  mak 

e  does,  for  tl 
niir  it  m  araisl 
deratood.    M< 

■ 
palatabh 

hend    the     lo-s   of  r< 

.  not  love  I 


2S0  THE  ACTS. 

28  Take   heed  a  therefore   unto 
yourselves,    and   to    all    the  flock, 

aCol.4.17.  lTim.4.16. 


themselves,  and  choose  to  conceal  its  pro- 
minent and  offensive  points;  (4.)  Because 
they  may  he  afraid  of  the  rich,  the  great, 
and  the  gay,  and  apprehend  lhat  ihey 
shall  excite  their  indignation;  and,  (5.) 
By  a  love  of  metaphysical  philosophy, 
and  a  constant  etlort  to  bring  every  tiling 
to  the  test  of  their  own  reason.  Men 
often  preach  a  philosophical  explanation 
of  a  doctrine  instead  of  the  doctrine  itself. 
They  deserve  the  credit  of  ingenuity,  but 
not  that  of  being  open  and  bold  proclaim- 
ed of  the  truth  of  God.  If  The  whole  coun- 
sel. n«o-*i/  t»)v  &ou\t)v.  The  word  counsel 
(iSouxfj)  denotes  properly  consultation,  de- 
liberation ;  and  then  will  or  purpose. 
Luke  xxiii.  51.  Acts  ii.  23.  ,  It  means  here 
the  will  or  purpose  of  God,  as  revealed 
in  regard  to  the  salvation  of  men.  Paul 
had  made  a  full  statement  of  that  plan — 
of  the  guilt  of  men,  of  the  claims  of  the 
law.  of  the  need  of  a  Saviour,  of  the 
provisions  of  mercy,  and  of  the  state  of 
future  rewards  and  punishments.  Minis- 
ters ought  to  declare  all  that  counsel,  be- 
cause God  commands  it ;  because  it  is 
needful  for  the  salvation  of  men ;  and, 
because  the  message  is  not  theirs,  but 
God's,  and  they  have  no  right  to  change, 
to  disguise,  or  to  withhold  it.  And  if  it 
is  the  duty  of  ministers  to  declare  that 
counsel,  it  is  the  duty  of  a  people  to  lis- 
ten to  it  with  respect  and  candour,  and 
with  a  desire  to  know  the  truth,  and  to 
be  saved  by  it.  Declaring  the  counsel  of 
God  will  do  no  good,  unless  it  is  received 
into  honest  and  humble  henrts,  and  with 
a  disposition  to  know  what  God  has  re- 
vealed for  salvation. 

28.  Take  heed  therefore.  Attend  to  ;  be 
on  your  guard  against  the  dangers  which 
beset  you,  and  seek  to  discharge  your 
duty  with  fidelity.  If  To  yourselves.  To 
your  own  piety,  opinions,  and  mode  of 
life.  This  is  the  first  duty  of  a  minister  ; 
for,  without  this,  all  his  preaching  will  be 
vain.  Comp.  Col.  iv.  17.  1  Tim.  iv.  14. 
Ministers  are  beset  with  peculiar  dan- 
gers and  temptations,  and  against  them 
they  should  be  on  their  guard.  In  addi- 
tion to  the  temptations  which  they  have 
in  common  with  other  men,  they  are 
exposed  to  those  peculiar  to  their  of- 
fice— arising  from  flattery,  and  ambition, 
and  despondency,  and  worldly-minded- 
ness.  And  just  in  proportion  to  the  im- 
portance of  their  office,  is  the  importance 
of  the  injunction  of  Paul,  to  take  heed  to 


[A.  D.  60. 

over   the  which   the    Holy    Ghost 
hath  made  you  '  overseers,  to  feed 

i  Heb.13.17. 


themselves.  If  And  to  all  thejlock.  The 
church;  the  charge  intrusted  to  them. 
The  church  of  Christ  is  (lien  compared 
toajlvck.  See  JNotes  on  John  x  1 — 20; 
also  John  xxi.  15—17.  The  word  flock 
here  refers  particularly  to  the  church,  and 
not  to  the  congregation  in  general,  lor  it  js 
represented  to  be  that  which  was  purchas- 
ed with  the  blood  of  the  atonement.  The 
command  here  is,  (1.)  To  take  heed  to  the 
church:  i.  e.  to  instruct,  teach,  and  guide 
.t ;  to  guard  it  from  enemies  (ver.  29), 
and  to  make  it  their  special  object  to  pro- 
mote its  welfare.  (2.)  To  take  heed  to 
all  the  flock — the  rich  and  the  poor,  the 
bond  and  the  free,  the  old  and  the  young. 
It  is  the  duty  of  ministers  to  seek  to 
promote  the  welfare  of  each  individual 
of  their  charge — not  to  pass  by  the  poor 
because  they  are  poor ;  and  not  to  be 
afraid  of  the  rich  because  they  are  rich. 
A  shepherd  regards  the  interest  of  the 
tenderest  of  the  fold  as  much  as  the 
strongest ;  and  a  faithful  minister  will 
seek  to  advance  the  interest  of  all.  To 
do  this,  he  should  know  all  his  people  ; 
should  be  acquainted,  as  far  as  possible, 
with  their  peculiar  wants,  character,  and 
dangers,  and  should  devote  himself  to 
their  welfare  as  his  first  and  main  em- 
ployment. If  Over  the  which  the  tiolij 
Ghost.  Though  they  had  been  appointed, 
doubtless,  by  the  church,  or  by  the  apos- 
tles, yet  it  is  here  represented  as  having 
been  done*  by  the  Holy  Ghost.  It  was 
by  him,  (1.)  Because  he  had  called  and 
qualified  them  for  their  work ;  and,  (2.) 
Because  they  had  been  set  apart  in  ac- 
cordance with  his  direction  and  will. 
If  Overseers.  'E^o-xcttcu?.  Bishops.  The 
word  properly  denotes  those  who  are  ap- 
pointed to  oversee,  or  inspect  any  thing. 
This  passage  proves  that  the  name  was 
applicable  to  eiders  ;  and  tnat  in  the  timo 
of  the  apostles,  the  name  bishop  and  pres- 
byter, or  elder,  was  given  to  the  same 
class  of  officers,  and,  of  course,  that  there 
was  no  distinction  between  them.  One 
term  was  originally  used  to  denote  office, 
the  other* age,  and  both  were  applied  to 
the  fame  persons  in  the  church.  The 
same  thing  occurs  in  Titus  i.  5 — 7,  where 
those  who  in  ver.  5  are  called  elders, 
are  in  ver.  7  called  bishops.  See  also 
1  Tim.  iii.  I  -10.  Phil.  i.  1.  1f  To  feed. 
Tioiftatveiv.  This  word  is  properly  applied 
,  to  the  care  which  a  shepherd  exercises 
I  over  his  flock.     See  Notes  John  xxi.  15 


A  D.  60  ] 


CHAPTER 


281 


a  the  church  of  God,  which  he  hath 

purchased   b  with    his    own    blood. 

29  For  I  know  this,  that  after  my 

aPrnv.  10.21.  Jer.3.i:».  Jno.81.15-17.  11  •  I 
iEph.1.14.    Coi.l.U.   Ikb.U.12,14.    U'cl.l 
6.J. 


16.  It  applies  not  only  to  the  act  of  feed- 
ing a  Bock,  bat  also  to  thai  of  protecting, 
guiding, and  guarding  it.    It  here  denotes 

001  ni  -rely  the  duty  of  properly  instruct- 
ing the  church,  but  also  of  governing  it; 
of  securing  it  from  enemies  (ver.  29), and 

of  directing  its  affairs  so  as  to  promote  its 
edification  and  peace.  11  The  church  of 
God.  This  is  one  of  the  three  passages 
in  the  New  Testament  in  regard  to  which 
there  has  been  a  long  controversy  among 
critics,  which  is  not  yet  determined. 
The  controversy  is,  whether  this  is  the 
eorrect  and  genuine  reading.  The  other 
two  passages  are,  1  Tim.  iii.  lt">;  ami 
]  John  v.  7.  The  MSS.  ami  versions 
exhibitthree  readings:  the  church  or  Gon 
(too  y.<o0);  the  church  of  thk  Lord  (toJ 
KVou);  and  the  church  of  thk  Lord  and 
God  (Kujiou  /.xi  8««3).  The  Latin  vulgate 
reads  it  God..  The  Syriac,  the  Lord.  The 
Arabic,  the  Lord  God.  The  Kthiopie,  the 
Christian  family  of  God.  The  reading 
which  now  occurs  in  our  text  is  found 
in  no  ancient  MSS.,  except  the  Vatican 
codex;  and  occurs  nowhere  among  the 
writings  of  the  fathers,  except  in  Atha- 
nasius,  in  regard  to  whom  also  there  is  a 
various  reading.  It  is  retained,  however, 
by  Beza,  Mill,  and  Whitby,  as  the  genu- 
ine  reading.  The  most  ancient  MSS 
and  the  best,  read  the  church  of  the 
Lord,  and  this  probably  was  the  genuine 
text.  It  has  been  adopted  by  Griesbach 
and  Wetstein;  and  many  important  rea- 
sons may  be  given  why  it  should  be  re- 
tained See  those  reasons  staled  al  length 
in  Kuinoel  in  loco;  see  also  Griesbach 
and  Wetstein.  It  may  be  remarked,  thai  a 
change  from  Lord  to  God  might  easily 
be  ma'le  in  the  transcribing,  f>r  m  an- 
cient MSS.  the  words  are  n  >t  written  at 
length,  but  are  abbreviated.  Thus,  the 
name  Christ  (X*«o-ro«)  is  written  XOZj  the 
name  God  .-'«->  h  written  80S  ;  the  name 
Lo«-d  (■<•-'<-.)  is  written  Kor  ;  and  a  mis- 
take, therefore,  of  a  single  letter  would 
lead  to  the  variations  observable  in  the 
manufl  iripts.  I  !omp.  in  this  place  the 
Note  of  Mill  in  his  Greek  T 
who  thmks  that  the  name  God  should  be 

i.    The  authority  how 
doubtful,  that  it  should  not  he  em 

kI  on  the  divinity  of  Christ ;  ami 
u  not  necessary,  as   there  are 


departing  shall   grieYotu  wo) vet4 
enter    in    am  paring 

•'  the  ;': 


.1.17. 


JJ.r.l  (J 


nn    thai 
*   Which  hf  hath  purchased.    Tin 
here  uw  .  cum  but  in 

one  oihcr  place  in  the  N<  \ 
1  Tim.  in.  13,  ••  Foi  they  that  Li. 
the  office  of  deacon  weU,/wrcAa#<  to  them* 
Beh  1 1  a  good  d<  gre  •  and  gi    I 
the  faith."    The  word  properly  n 
acquire  or  gain  any  thing;  or  to 
ours.    Tins  may  be  dour  i>y  a  |  r    i 
labour.  &C.      'The  noun 

rivet!  from  tins  verb  is  several  tin 
in  the  New  Testament,  and  denoti 
sition.  1  These.  %.'.'.  "God  hath  appoint- 
ed  us  to  obtain  [unto  the  obtaining  or 
acquisition  of]  salvation."  2  I 
••  VVhereunto  be  called  j    i 
pel,  to  the  obtaining  <>f  th 
Lord  Jesus  Christ"  l  Pet  ii.  '.'  Titii.  1 » 
Eph.  i.  1 1.     In   this   i 
Christ  had  acquired,  gained,  or  p 
the  church  for  himself  by  p  i 

the  price.    The   chun  h 
represented  as  bavins  thu-  been  bought 
with  bl price.   1  ( 'or.  vi.  90     I 
ii.  1.     H  With   his  own  blood.     With  the 
sacrifice  of  bis    own  life;   for  !>!in><I  ii 
often  put  for  life,  and  to  shed  th< 
is    equivalent   to    taking   the   I  ' 
Note,  Rom. iii.  25.    The  doctrini 
here  are.  (1.)  That   the  death  of  Christ 
was  an  atoning  sacrifice;  thai  he  offered 
himself  to  purchase  a  people  to  bis  own 
service.    -"_'.■  Thai  the  church  i-.  there- 
fore, of  peculiar  value— a  value  i<>  be 

l  by  the  worth  of  the  pi 
for  it    Comp.  I  Pet  i.  18, 19 

'  Bhould  make   the   punt'. 
,  | he  church 
solicitude  with  the  n 
pel.    They  should  be  deeply  sflG 
view  of  that  blood  which  bat 
lur  the  church;  and  they  should  guard 
anil  defend  it  as  inv  ins  been  bought  with 
the  highest  price  in  the  uuivem       i    • 
chief  consideration  that  will  mak 
tc,-<  faithful  and  sell  ,!':»'  the 

church  has  b<  en   b  i    price. 

If  the  Lord  Jesus  so  loved  il ;  ii 

for  it  they  should 
deny  th<  watch,  and  t"i!.  and 

the    purity  and   the 
church-— may  be  obtained 

i      •_".».  For  1  \  ■'  ha  had 


282  THE  ACTS.  [A.  D.  60 

30  Also   of  °  your  own  selves  i  member  that  by  the  space  of  three 
shall  men  arise,  speaking  perverse  '  years  I  ceased  not  to  warn  c  every 


things,  to  draw  away  disciples 
after  them. 

31  Therefore   watch,  b  and   re- 

a  Uno.2.19.  Jude  4,&c.        £2Tim.4.5. 

seen  in  other  places ;  by  his  knowledge 
of  human  nature,  and  of  the  dangers  to 
which  they  were  exposed;  and  by  the 
guidance  of  inspiration.  IT  After  my  de- 
parture. His  presence  had  been  the 
means  of  guarding  the  church,  and  pre- 
serving it  from  these  dangers.  Now  that 
the  founder  and  guide  of  the  church  was 
to  be  removed,  they  would  be  exposed  to 
dissensions  and  dangers.  IT  Grievous 
wolves,  Heavy  (£«er.;),  strong,  mighty, 
dangerous  wolves — so  strong  that  the 
feeble  flock  would  not  be  able  to  resist 
them.  The  term  wolves  is  used  to  denote 
the  enemies  of  the  flock — false,  and  hypo- 
critical, and  dangerous  teachers.  Comp. 
Matt.  x.  16.  Note,  vii.  15.  IT  Enter  in 
among  you.  From  abroad  ;  doubtless  re- 
ferring particularly  to  the  Jews,  who 
might  be  expected  to  distract  and  divide 
them.  1T  Not  sparing  the  flock.  Seeking 
to  destroy  the  church.  The  Jews  would 
regard  it  with  peculiar  hostility,  and 
would  seek  to  destroy  it  in  every  way. 
Probably  they  would  approach  them  with 
great  professed  friendship  for  them,  and 
expressing  a  desire  only  to  defend  the 
laws  of  Moses. 

30.  Also  of  your  own  selves.  From 
your  own  church  ;  from  ihose  who  pro- 
fess to  be  Christians.  1T  Speaking  per- 
verse things.  Crooked,  perverted,  dis- 
tracting doctrines  (Suo-Tea^li/*).  Comp. 
Note,  Acts  xiii.  10.  They  would  pro- 
claim doctrines  tending  to  distract  and 
divide  the  church.  The  most  dangerous 
enemies  which  the  church  has  had,  have 
been  nurtured  in  its  own  bosom,  and 
have  consisted  of  those  who  have  per- 
verted the  true  doctrines  of  the  gospel. 
Among  the  Ephesians,  as  among  the 
Corinthians  (Cor.  i.  11 — 13),  there  might 
be  parlies  formed ;  there  might  be  men 
influenced  by  ambition,  like  Diotrephes 
(3  John  9),  or  like  Phygellus  or  Her- 
mogenes  (2  Tim.  i.  15),  or  like  Hyme- 
neus  and  Alexander.  1  Tim.  i.  20.  Men 
under  the  influence  of  ambition,  or  from 
the  love  of  power  or  popularity,  form 
parties  in  the  church,  produce  divisions 
and  distractions,  and  greatly  retard  its  in- 
ternal prosperity,  and  mar  its  peace.  The 
church  of  Christ  would  have  little  to  fear 
from  external  enemies  if  it  nurtured  no 
foes  in  its  own  bosom ;  and  ail  the  power 


one  night  and  day  with  tears. 

32  And  now,   brethren,  I  com- 
mend you  to  God,  and  to  the  word 

e  Col.  1.28. 


of  persecutors  is  not  so  much  to  be  dreaded 
as  the  counsels  and  plans,  the  parties,  strifes, 
heart-burnings,  and  contentions  which  are 
produced  by  those  who  have  power, 
among  the  professed  friends  of  Christ. 

31.  Therefore  watch.  Matt.  xxiv.  42. 
In  view  of  the  dangers  which  beset  your- 
selves (ver.  28),  the  danger  from  men  not 

connected  with  the  church  (ver.  29),  and 
the  danger  that  shall  arise  from  the  lovers 
of  power  among  yourselves  (ver.  30),  be 
on  your  guard.  Observe  the  approach 
of  danger,  and  set  yourselves  against  it 
f  Remember.  Recall  my  counsels  and 
admonitions  in  reference  to  these  dan- 
gers. IT  By  the  space  of  three  years.  In 
ch.  xix.  10,  we  are  told  that  Paul  spent 
two  years  in  the  school  of  Tyrannus. 
In  ch.  xix.  8,  it  io  said  that  he  was  teach 
ing  in  the  synagogue  at  Ephesus  thre^ 
months.  In  addition  to  this,  it  is  not  im- 
probable that  he  spent  some  months  more 
in  Ephesus  in  instructing  the  church  i.n 
other  places.  Perhaps,  however,  by  the 
phrase  three  years,  he  meant  to  use 
merely  a  round  number,  denoting  about 
three  years;  or,  in  accordance  with  the 
Jewish  customs,  part  of  each  of  the  three 
years — one  whole  year,  and  a  considera- 
ble portion  of  the  two  others.  Comp. 
Note,  Matt.  xii.  40.  !T  I  ceased  not.  I 
continued  to  do  it.  IT  To  warn.  To 
admonish;  to  place  before*  the  mind 
(vovStTZv)  •  setting  the  danger  and  duty 
of  each  individual  before  him.  IT  Every 
one.  He  had  thus  set  them  an  example 
of  what  ho  had  enjoined,  ver.  28.  Ho 
had  admonished  each  individual,  what- 
ever was  his  rank  or  standing.  It  is  well 
when  a  minister  can  refer  to  his  own  ex- 
ample as  an  illustration  of  what  he 
meant  by  his  precepts.  IT  Night  and 
day.  Continually ;  by  every  opportunity. 
IT  With  tears.  Expressive  of  his  deep 
feeling  and  his  deep  interest  in  their  wel- 
fare.    Note  on  ver.  19. 

32.  And  vov),  brethren.  About  to  leavo 
them,  probably  to  see  them  no  more,  he 
committed  them  to  the  faithful  care  and 
keeping  of  God.  Amidst  all  the  dangers 
of  the  church,  when  human  strength 
fails  or  is  withdrawn,  we  may  commit 
that  church  to  the  safe  keeping  and  ten 
der  care  of  God.  IT  I  commend  you.  1 
commit  you  ;  I  place  you  (sj-*e*Ti$ffe*i)  jr 


A.  D.  GO.] 


OHAPTKIi  XX. 


283 


of  his  grace,   which  °  is   able   tc 
build  you  up,  and  to   "ive  you   an 

inheritance  b  among  all  them  which 

...         ° 
are  sanetihed. 

oJno.17.17.      ic.2G.18.  Col. 1. 12.  Heb.9.15.  lPct.1.4. 


bis    hands,    and    under    his    protection. 

Note,  Acts  xiv.  23.  H  And  tt>  the  word 
of  his  grace.  That  is,  to  his  gracious 
word  ;  to  his  merciful  promise.  To  his 
doctrine  of  salvation  by  Jesus  Christ, 
which  has  been  conferred  on  us  by  grace. 
Paul  refers,  doubtless,  to  the  gospel — in- 
cluding its  promises  of  support,  its  consol- 
ing truths,  and  its  directions  to  seek  all 
needful  help  and  comfort  in  God.  If  Which 
is  able.  Which  has  power.  Ti  ivvx/tiyy. 
Which  word,  or  gospel,  has  power  to 
build  you  up.  Heb.  iv.  12,  "  For  the 
word  of  God  is  quick  [living,  life-giving, 
C^v],  and  powerful,  and  sharper  than  any 
two-edged  sword,"  &c.  Comp.  Isa.  xlix. 
2.  Jer.  xxiii.  29.  "Is  not  my  word  like  as 
a  fire  ?  saith  the  Lord  :  and  like  a  ham- 
mer that  breaketh  the  rock  in  pieces  '." 
It  is  implied  here,  that  the  gospel  is  not 
a  dead  letter ;  that  it  has  power  to  ac- 
complish a  great  work  ;  and  that  it  is 
adapted  to  the  end  in  view,  the  conver- 
sion and  sanctilication  of  the  soul.  There 
is  no  danger  in  representing  tho  gospel  as 
mighty,  and  as  fitted  by  infinite  wisdom 
to  secure  the  renovation  and  salvation  of 
man.  Comp.  Rom.  i.  16.  1  Cor.  i.  18.  2 
Cor.  x.  4.  1  To  build  you  up.  The  word 
used  here  is  properly  applied  to  a  house 
which  is  reared  and  completed  by  slow 
degrees,  and  by  toil.  It  here  means  to 
establish,  make  firm,  or  permanent  j  and 
hence  to  instruct,  to  establish  in  doctrine, 
and  in  hope.  It  here  means  that  the 
word  of  God  was  able  to  confirm  and  es- 
tablish them  in  the  hopes  of  the  gospel, 
amidst  the  dangers  to  which  they  would 
be  exposed.  ^Andtogivt  you  an  inheri- 
tance. To  make  you  heirs;  or  in  make 
you  joint  partakers  with  the  saints  of  the 
blessings  in  reserve  for  the  children  of 
God.  Those  blessings  are  often  repre- 
sented as  an  inheritance,  or  heirship, 
which  God  will  confer  on  his  adopted 
children  Matt  xix.  29;  nv.  34 
x.  17.  Heb.vi.  12.  liev.  xxi.7.  Eph.  i.  1 1  ; 
v.  ">.  Col.  i.  12;  iii.  24.  Rom.  viii.  17. 
Gal.  iii.  29.  V  Among  aU  them  which  (ire 
i  With  all  who  are  holy;  with 
all  the  saints.  Note,  John 
who  shall  be  saved  are  made  holy.  They 
who  receive  a  part  in  the  inheritance  be- 
yond the  •  have  it  only  among 
the  sanctified  and  the  pure.     They  mutt, 


33  I  c  have  coveted  no  man's  sil- 
ver, or  ffold,  or  apparel. 

'.'  1  Yen,  ye  yourselves  ''  know, 
that   these  hands  have  ministered 

c  lStm.18.8.  ICor.9.19.  ICor.7.8.        d  •.l&J.lCor. 

4.IJ.  1  I 


therefore,  be  pure  themselves,  or  they 
can  have  do  part  in  tho  kingdom  of 
Christ  and  oi  I 

/ 
I  have  not  made  it  an  object  of  my  In  ing 
among  you  t<»  obtain  your  property.  Thus 
(2  Cor.  iii.  1  I   he  Ba]     ••  I  m  i  b  not  your*, 

but   yii."      Paul   had    pow<  r  to   • 

support  in  the  ministry  at  the  reward  of 
his  labour.  1  Cor.ix.  13,  14.  Yet  he  did 
n< ■'■  choose  to  ex<  rcise  it,  lest  it  should 
bring  the  charge  of  avarac  against  the 
ministry.  1  ( tor.  ix.  12.  15.     Paul  i 

power  in  another  respect    lie  had  a  Vast 

influence  over  the   people,    'in 
Christians  were  disposed  to  commit  their 
property  to  the  disposal  of  the  apostles. 
See  A.cl  then  had 

been  accustom  their  property 

to  the  sup|M)rt  of  religion.  Of  this  pro- 
pensity, it  the  object  of  Paul  had  been  to 
make  money,  he  might  have  availed  him- 
self, and  have  become  enriched.  De- 
coders often  thus  impose  on  1 1 
the  purpose  of  amassing  wealth  ;  and  one 
of  the  incidental  but  striking  proofs  of  the 
Christian  religion,  is  here  furnished  in  the 
appeal  which  the  apostle  Paul  i 

his  hearer.-,  that  this  had  h<>{  been  his  mo- 
tive for  action.     If  it  had  I  • 
would  it  have  been  lor  them  to  I. 
tradicted  him!  and  who.  in  Buch  circunv 
stances,  would  have  dan  .1  to  make  such 
an  appeal?    The  circumstances  of  the 
case,  therefore,  prove  thai 
the  apostle  was  not  to  1th.    And 

is  an  important  proof  of  the  truth 
of    the    religion    which    he    d< 
What  Bhould  have  induced  him  to 
and  toil  in  this  manner,  but 
of  the  truth  of  Christianity  1    And  if  he 

really  believed    it    was   true,   it   is,   in   his 

circumsl  of  that  this  re- 

ligion is   from    heaven.     & 
stated  in  Faber's  "  1 1  fficull  -  -  of  infidel- 
ity,"  and  in  Lord  Lyttleto         I 
the  convi  rsion  ol  Si    Paul."    1  Or  ap- 
parel    Raiment      Changes  of   raiment 
among  the  ancients,  :  among 

■iials.  constituted  an  important 
part   of  their  property. 
Matt  vi.  19. 

34.    )  •  '  ''''■"■     Rv  your 

own  acquaintance  with   my  manner  of 

Corinth  he  had  lived  and  labour- 


284 

unto  my  necessities,  and  to  them 
ihat  were  with  me. 

35  I  have  showed  you  all  things, 


THE  ACTS.  |_A.  D.  60. 

how  that  so  labouring  ye  ought  to 
°  support  the  weak ;  and  to  re- 
member  the    words    of    the    Lord 

a  Kom.5.11.  Eph.4.28.  lThess.5.14. 


ed  with  Apollos  (Note,  ch.  xviii.  3);  and 
he  refers  elsewhere  to  the  fact,  that  he 
had  supported  himself,  in  part  at  least.by 
his  own  labour.  1  Cor.  iv.  12.  1  Thess. 
ii.  9.  2  Thess.  iii.  8.  We  may  hence 
learn  that  it  is  no  discredit  to  a  minister 
to  labour.  Whatever  it  may  be  to  a  peo- 
ple who  put  him  under  a  necessity  to  toil 
for  his  support,  yet  the  example  of  Paul 
Bhowa  that  a  man  should  rejoice  in  the 
privilege  of  preaching  the  gospel,  even 
if  it  is  done  while  he  is  obliged  to  resort 
to  labour  for  his  daily  bread.  It  is  well 
when  a  minister  of  the  gospel  can  make 
an  appeal  to  his  people  like  this  of  Paul, 
and  saw  "  I  have  coveted  no  man's  gold, 
or  silver,  or  apparel."  Every  minister 
should  so  live  that  he  can  make  this  ap- 
peal to  their  own  consciences  of  the  sin- 
cerity and  disinterestedness  of  his  labours 
from  the  pulpit;  or  when  called  to  sepa- 
rate from  them  as  Paul  did,-  or  when  on 
a  dying  bed.  Every  minister  of  the 
gospel,  when  he  comes  to  lie  down 
to  die.  will  desire  to  be  able  to  make 
this  appeal,  and  to  leave  a  solemn  tes- 
timony there,  that  it  was  not  for  gold,  or 
case,  or  fame,  that  he  toiled  in  the  min- 
isterial office.  How  much  more  influence 
can  such  a  man  have,  than  he  who  has 
been  worldly-minded;  who  has  sought 
to  become  rich  ;  and  the  only  memorials 
of  whose  life  is,  that  he  has  sought  "  the 
fleece,  not  the  flock,"  and  that  he  has 
gained  the  property,  not  the  souls  of  men. 
And  every  Christian,  when  he  dies, 
should  and  will  desire  to  leave  a  testi- 
mony o$  pure,  that  he  has  been  disinter- 
ested, self-denying,  and  laborious  in  the 
cause  of  the  Lord  Jesus. 

35.  I  have  showed  you.  I  have  taught 
you  by  instruction  and  example.  I  have 
not  merely  discoursed  about  it,  but  have 
showed  you  how  to  do  it.  f  All  things. 
Or,  in  respect  io  all  things.  In  every 
thing  that  respects  preaching  and  the 
proper  mode  of  life,  I  have  for  three 
years  set  you  an  example,  illustrating  the 
design,  nature,  and  duties  of  the  office  by 
my  own  self  denials  and  toil.  IT  Hov)  that 
Or  that  "On.  I  have  showed  you  that 
ye  should  bv  so  labouring  support  the 
weak.  IT  So  labouring.  Labouring  as  I 
have  done.  Setting  this  example,  and 
ministering  in  this  way  to  the  wants  of 
others.  ^T  To  support  the  weak.  To  pro- 
vide for  the  wants  of  the  sick  and  feeble 


members  of  the  flock,  who  are  unable  to 
lahour  for  themselves.  The  weak  here 
denote  the  poor,  the  needy,  the  infirm. 
IT  And  to  remember.  To  call  to  mind  lor 
encouragement,  and  with  the  force  of  a 
command.  1T  The  words  of  the  Lord 
Jesus.  These  words  are  nowhere  re- 
corded by  the  evangelists.  But  they  did 
not  pretend  to  record  all  his  sayings  and 
instructions.  Comp.  John  xxi.  25.  There 
is  the  highest  reason  to  suppose,  that 
many  of  his  sayings  which  are  not  re- 
corded would  be  treasured  up  by  those 
w  ho  heard  them ;  would  be  transmitted 
to  others;  and  would  be  regarded  as  a 
precious  part  of  his  instructions.  Paul 
evidently  addresses  them  as  if  they  had 
heard  this  before,  and  were  acquainted 
with  it.  Perhaps  he  had  himself  remind- 
ed them  of  it.  This  is  one  of  the  Re- 
deemer's most  precious  sayings;  and  it 
seems  even  to  have  a  peculiar  value, 
from  the  fact  that  it  is  not  recorded  in  the 
regular  and  professed  histories  of  his  life. 
It  comes  to  us  recovered,  as  it  were,  from 
the  great  mass  of  his  unrecorded  sayings; 
rescued  from  that  oblivion  to  which  it 
was  hastening  if  left  to  mere  tradition, 
and  placed  in  permanent  form  in  the  sa- 
cred writings  by  the  act  of  an  apostle, 
who  had  never  seen  the  Saviour  before 
his  crucifixion.  It  is  a  precious  relic — a 
memento  of  the  Saviour — and  the  effect 
of  it  is,  to  make  us  regret  that  more 
of  his  words  were  not  recovered  from  an 
uncertain  tradition,  and  placed  in  a 
permanent  form  by  an  inspired  pen- 
man. God,  however,  who  knows  what 
is  requisite  to  guide  us,  has  directed 
the  words  which  are  needful  for  the  wel- 
fare of  the  church,  and  has  preserved  by 
inspiration  the  doctrines  which  are  adapt- 
ed to  convert  and  bless  man.  H  It  is  more 
Messed  to  give.  Ft  is  a  higher  privilege  ; 
it  tends  more  to  the  happiness  of  the  indi- 
vidual, and  of  the  world.  The  giver  is 
more  blessed  or  happy  than  the  receiver. 
This  appears,  (1.)  Because  it  is  a  privilege 
to  give  to  the  wants  of  others ;  it  is  a  con- 
dition for  which  we  should  be  thankful 
when  we  are  in  a  situation  to  promote 
their  felicity.  (2.)  Because  it  tends  to 
promote  the  happiness  of  the  benefactor 
himself  There  is  pleasure  in  the  act  of 
giving  when  it  is  done  with  pure  motives. 
It  promotes  our  own  peace  ;  is  followed 
by  happiness  in  the  recollection  of  it ; 


A.  D.  Go.] 


CHAPTER  \.\ 


Jesus,  how  ho  said,  It  a  is  more 
blessed  to  give  than  to  rec<  ive. 

36  And  when  lu>  had  thus  spo- 
ken, he  kneeled  *  down,  and  prayed 
with  them  all. 

oT   And   they  all  wept  sore,  and 

a    Luke  14. 12-14.  I  c.21.5. 


and  will  be  followed  by  happiness  for 
ever.  That  is  the  most  truly  happy  man. 
who  is  most  benevolent    He  is  the  moil 

miserable,  u  ho  has  ue\  er  know  n  the  lux- 
ury of  doing  good,  bol  who  Uvea  to  gain 

all  he  can,  and  to  board  all  he  gains. 
(3.)  It  is  blessed  in  the  reward  thai  shall 

result  from  it.     Those  who  give  from  a 

{mre  motive,  God  will  bless.  They  shall 
>e  rewarded,  not  only  in  the  peace  w  Inch 
they  shall  experience  in  this  life,  but  in 
the  higher  bliss  of  heaven.  Matt  xxv. 
3-1 — 36.  We  may  also  remark,  that  this  is 
a  sentiment  truly  grea!  and  noble.  It  is 
worthy  of  the  Son  of  God.  It  is  that  on 
which  he  himself  acted,  when  he  came 
to  give  pardon  to  the  guilty;  comfort  to 
the  disconsolate  and  the  mourner  :  pi  a«e 
to  the  anxious  sinner ;  sight  to  the  blind  ; 
hearing  to  the  deaf;  life  to  the  dead  ;  and 
heaven  to  the  guilty  and  the  lost.  Acting 
on  this,  he  gave  his  own  tears  to  weep 
over  human  sorrows  and  human  guilt ; 
his  own  labours  and  toils  to  in- 
struct and  save  man ;  he  cave  his  own 
life  a  sacrifice  for  sin  on  the  cross  j  and 
he  gave,  his  Spirit  to  awaken  and  save 
those  for  whom  he  died.  Loving  to  give, 
he  has  freely  given  us  all  things.  Loving 
to  give,  he  delights  in  the  same  character 
in  his  followers,  and  seeks  that  they  who 
have  wealth,  and  strength,  and  influence, 
should  be  willing  to  give  all  to  save  the 
world.  Imitating  his  great  example,  and 
complying  with  his  command,  the  church 
shall  yet  learn  more  and  more  to  give  its 
wealth  to  bless  the  poor  and  needy;  its 
sons  and  its  daughters  to  bear  thi 
to  the  benighted  heathen;  and  its  undi- 
vided and  constant  efforts  to  >■!' 
world. — Here  closes  this  speech 
an  address  of  inimitable  tenderness  and 
beauty-  Happy  would  it  be  if  every 
minister  could  bid  siuh  an  adieu  to  his 
people,  when  called  to  part  from  them; 
and  happy  if,  at  the  close  of  hi 
Christian' could  leave  the  world  with  a 
like  consciousness  that  he  had  been  faith- 
ful  in  the  discharge  of  his  duty.  Thus 
dying,  it  will  be  blessed  to  leave  the 
world  ;  and  thus  would  the  example  of 
the  saints  live  in  the  memory  of  survi- 


and  ki 


■  fell  on  Paul's  i 

him  ; 

38  Sorrow  ins  mosl  of  all  I 
d  words  w  hieh  lie  spake,  that  the] 

should  sir  liis  face  BO  in    D  •       An 

tin  y  accompanied  him  onto  the  ship 

- 


vors  long  after  thej  I 
cended  to  their  rest 

36.  Il<  kneeled  down.    The  usual  atti- 
tude of  praj  cr.    Ii  is  the  prop*  c 
of  a  suppliant    Ii  indicates  reverence 
and  humility;  and  is  represented  in  the 
Scriptures  as  the  common  atntudi 
voiion.    'J  Chron.  si  13,     Dan    \i.  10. 
Lake  mi.  -II.    Acti  vii.  60;  i\    K 
5.    Rom.  xi.   I.   Phil  ii.  10.    Eph,  ....  14. 
Mark  i.  40. 

.'i7.      I'  Wept    mil'  h 

"Ther  ■  was  a  gn  at  weeping  of  all." 
"'  And  fell  on  I'tinl's  link.  Embraced 
him,  as  a  token  offender  affection.  The 
same  thing  Joseph  did  when  In  . 
aged  father  Jacob.  Gen.xlvi.S9.  *  And 
kissed  film.  This  was  the  common  lak<  u 
of  affection.     >><<u  .  .Man   \  - 

Rom.  x\i.  16,   1  Cor  n 
trowing  mast  <f  "II.  Su 

ing-sceiie.     It  can  be  more  i 
ed  than  described.    We  maj  learn  from 
it,  (1.)  That  the  parting  "1 
people  isamosi  solemn  event  and  should 
he  one  of  much  tern  (lection. 

2.    The  effect  of  true  religion  i-  I 
the  heart  more  tender;  to  make  friend- 
ship more  affectional 
to  unite  more  closely  die  bonds  of  1>>\  e 
[3.]     Ministers    of   the    gOSpsI    should    be 

prepared  to  l<  w  ith  the 

same  consciousness  of  fidelity,  and  ih« 

same     kindness    ;ind    love,    wh*  I 
evinced.     They  should  livi 

io  be  able  io  look  back  upon  their  wh<  e 
ministry  as  pure  and  disinu 
as  having  been  employed  in  guarding  the 
Hock,  and  in  making  known  i<>  th<  m  tin* 

Wh.de    »  '■        SO    i'-irt 

ruriv  |>art  in  peace.     And   - 

acting,  they  will  be  | 

'   ■ 

May  God  L'rani   in  i  '    ter  the 

spirtl   win.  ii  Paul  evin<  •  d  at  E| 

and  enable  eaoh  oni •.■• 

his  people  by  death  or  otherwise,  t"  do  ii 
with  the  fidolity 

which  Paul  evinced,  when  be 

people  tO 


286 


CHAPTER  XXI. 

AND  it  came  to  pass,  that  after 
-^-  we  were  gotten  from  them,  and 
had  launched,  we  came  with  a 
straight  course  unto  Coos,  and  the 
day  following  unto  Rhodes,  and 
from  thence  unto  Patara  : 

2  And  finding  a  ship  sailing  over 

CHAPTER  XXL 

1.  After  we  were  gotten  from  them. 
After  we  had  left  ttie  elders  at  Miletus, 
ch.  xx.  38.  They  were  on  their  way  to 
Jerusalem.  IT  Unto  Coos.  This  was  a 
small  island  in  the  Grecian  Archipelago, 
a  short  distance  from  the  south-western 
point  of  Asia  Minor.  It  is  now  called 
Stan-co.  It  was  celebrated  for  its  fertility, 
and  for  the  wine  and  silk-worms  which 
it  produced.  11  Unto  Rhodes.  This  was 
an  island  in  the  Levant.  On  the  island 
was  a  city  of  the  same  name,  which  was 
principally  distinguished  for  its  brazen 
Colossus,  which  was  built  by  Chares  of 
Lyndus.  It  stood  across  the  mouth  of  the 
harbour,and  was  so  high  that  vessels  could 
pass  between  its  legs.  It  stood  fifty-six 
years,  and  was  then  thrown  down  by  an 
earthquake.  It  was  reckoned  as  one  of 
the  seven  wonders  of  the  world.  When 
the  Snracens  took  possession  of  this  island, 
they  sold  thi.-i  prostrate  image. to  a  Jew, 
who  loaded  900  camels  with  the  brass  of 
it.  This  was  A.  D.  GOO,  about  900  years 
after  it  had  been  thrown  down.  The  an- 
cient name  of  the  island  was  Asteria.  Its 
name  Rhodes  was  given  from  the  great 
quantity  of  roses  which  *it  produced. 
IT  Unto  Patara.  This  was  a  maritime 
city  of  Lycia,  in  Asia  Minor,  over-against 
Rhodes. 

2.  Into  Phenicia.  See  Note,  ch.  xi.  19. 
Phenicia  was  on  their  way  to  Jerusalem. 
IT  Set  forth.     Sailed. 

3.  Had  discovered  Cyprus.  Note,  ch. 
iv.  36.  IT  Into  Syria^  Note,  Matt.  iv. 
24.  "if  And  landed  at  Tyre.  Note,  Matt, 
xi.  21.  IT  To  unlade  her  burden.  Her 
cargo.  Tyre  was  formerly  one  of  the 
most  commercial  cities  of  the  world  ;  and 
it  is  probable,  that  in  the  time  of  Paul  its 
commercial  importance  had  not  entirely 
ceased. 

4.  And  finding  disciples.  Christians. 
This  is  the  first  mention  of  there  being 
Christians  at  Tyre,  but  there  is  no  impro- 
bability in  supposing  that  the  gospel  had 
been  preached  there,  though  it  is  not  ex- 
pressly recorded  by  Luke.  H  Who  said 
to  Paid.  Comp.  ver.  12.  Their  deep  in- 
terest in  his  welfare,  and  fieir  apprehen- 


THE  ACTS.  [A.D.60. 

unto  Phenicia,  we  went  aboard,  and 
set  forth. 

3  Now  when  we  had  discovered 
Cyprus,  we  left  it  on  the  left  hand, 
and  sailed  into  Syria,  and  landed 
at  Tyre  :  for  there  the  ship  was  to 
unlade  her  burden.' 

4  And  finding  disciples,  we  tar- 


sion  of  his  danger,  was  the  reason 
why  they  admonished  him  not  to  go. 
1 11  Through  the  spirit.  There  is  some  dif- 
I  ficulty  in  understanding  this.  In  solving 
iliis  difficulty,  we  may  remark,  (1.)  That 
il  is  evident  that  the  Holy  Spirit  is  meant, 
and  that  Luke  means  to  say  that  this  was 
spoken  by  his  inspiration.  The  Holy 
Spirit  was  bestowed  on  Christians  at  that 
time  in  large  measures,  and  many  appear 
to  have  been  under  his  inspiring  guid- 
ance. (2.)  It  was  not  understood  by  Paul 
as  a  positive  command  that  he  should  not 
go  up  to  Jerusalem — for  had  it  been,  it 
would  not  have  been  disobeyed.  Paul 
evidently  understood  it  as  expressive  of 
their  earnest  wish  that  he  should  not  go, 
as  apprizing  him  of  danger,  and  as  a  kind 
expression  in  regard  to  his  own  welfare 
and  safety.  Comp.  ver.  13.  Paul  was  in 
better  circumstances  to  understand  this 
than  we  are,  and  his  interpretation  was 
doubtless  correct.  (3.)  It  is  to  be  under- 
stood, therefore,  simply  as  an  inspired 
prophetic  v>arning,  that  if  he  went,  he 
went  at  the  risk  of  his  life  ;  a  prophetic 
warning  joined  with  their  individual  per- 
sonal wishes,  that  he  would  not  expose 
himself  to  this  danger.  The  meaning 
evidently  is,  that  they  said  by  inspiration 
of  the  Spirit,  that  he  should  not  go  unless 
he  was  willing  to  encounter  danger,  and 
the  hazard  of  life  as  a  consequence,  for 
they  foresaw  that  the  journey  would  be 
attended  with  this  hazard.  Grotius  ren- 
ders it,  "  that  he  should  not  go,  unless  he 
was  willing  to  be  bound."  Miehaelis  and 
Stolzius,  "They  gave  him  prophetic 
warning,  that  he  should  not  go  to  Jerusa- 
lem." Doddridge,  "  If  he  tendered  his  own 
liberty  and  safety,  not  to  go  up  to  Jerusa- 
lem, since  it  would  certainly  expose  him 
to  very  great  hazard."  The  inspiration 
in  the  case  was  that  of  admonition  and 
warning,  not  of  positive  command.  Paul 
was  simply  apprized  of  the  danger;  and 
then  left  to  the  free  determination  of  his 
own  will.  He  chose  to  encounter  the 
danger  of  which  he  was  thus  apprized. 
He  did  not  despise  the  intimations  of  the 
Spirit;  but  he  judged  that  his  duty  to 
God   called  him  thus  to  encounter  the 


CHAPTER   XXL 


A.  D.  GO.] 

ried  there   seven  days:    who  said' 
a  to  Paul  through  the  Spirit,  that 
lie  should  not  go  up  to  Jerusalem. 

5  And  when  we  had  accomplish- 
ed those  days,  we  departed  and 
went  our  way  :  and  they  all  brought 
us  on  our  way  with  wives  and  chil- 
dren, till  we  ivere  out  of  the  city: 
and  we  kneeled b  down  on  the  shore, 
and  prayed. 

over.  12.       b  c.20.36. 


hazards  of  the  journey.  We  may  he  ap- 
prized of  danger  in  a  certain  course,  either 
by  our  friends  or  by  the  word  of  God, 
and  still  it  may  be  our  duty  to  meet  it. 
Our  duty  is  not  to  be  measured  by  the 
fact  that  we  shall  experience  dangers, 
in  whatever  way  that  may  be  made 
known  to  us.  It  is  in  following  the  v  ill 
of  God  ;  and  encountering  whatever  trials 
may  be  in  our  Way. 

5.  Had  accomplished  those  days.  When 
those  days  were  passed.  IT  They  all 
brought  us  on  our  way.  They  attended 
us.  Note,  ch.  xv.  3.  Rom.  xv.  24.  1  Cor. 
xvi.  6.  11.  3  John  6.  This  was  an  ex- 
pression* of  tender  attachment,  and  of  a 
deep  interest  in  the  welfare  of  Paul  and 
his  fellow-travellers.  *T  We  kneeled  down. 
Note,  ch.  xx.  36.  IT  On  the  shore.  Any 
place  may  be  proper  for  prayer.  Note, 
John  iv.  21 — 21.  God  is  every  where, 
and  can  as  easily  hear  the  prayer  of  the 
humble  on  the  sea-shore  as  in  the  most 
magnificent  temple.  This  is  an  instance, 
as  well  as  that  in  ch.  xx.  36,  where  the 
apostle  evidently  prayed  with  the  church 
without  a  form  of  prayer.  No  man  can 
believe  that  he  thus  poured  forth  the  de- 
sires of  his  heart  at  parting,  and  com- 
mended them  to  God,  in  a  prescribed 
form  of  words.  Besides  that  there  is  not 
the  least  evidence  that  such  a  f  Tin  was 
then  used  in  the  Christian  church,  scones 
like  this  show  more  clearly  than 
arguments  could  do,  that  such  a  form 
was  uol  needed,  and  would  not  be  used. 
Paul  and  his  fellow  Christians,  en  the 
sand  of  the  sea-shore,  would  pour  forth 
the  gushing  emotions  of  their  souls  in 
ge  such  as  their  circumstances 
would  suggest,  and  such  as  BUCfa 
would  demand.  And  it  is  presume, I  to 
be  impossible  that  any  man  can  re  id  this 
narrative  in  a  dispassionate  manner  with- 
out believing  that  they  offered  an  -  (tem- 
pore prayer. 

7.   We  came  to  Ptalemais.     Th 
city  situated  on  the  coast  of  the  Mediter- 
the  north  ang 


0  And  when  W6  had  taken  mi: 
have  one  of  another,  we  took  ship  , 
and  they  returned  home  again. 

7  \ad  when  we  had  finished  OUT 

course    from   Tyre,   we    came    to 
Ptolemais,  and  saluted  the  brethren, 

and  abode  u  ith  them  one  d 

8  \nd  the  next  day,  we  that  were 
of  Paul's  company  departed,  and 
came  unto  Cesarea  :  and  \\> 


which  extends,  in  a  semi-circle  of  three 

as  for  as  the  point  oi 
Carrael.    At  the  Booth  and  weal 
city  was  washed  by  the  seaj  and  w  :s 

surrounded  by  triple  Walls.  It  was  hi 
the  tribe  of  Asher  (Judg.  i.  ::l  i,  and  was 
originally  call*  d  Accho  ;  but  w  i 

US  in  honour  of  one  of  thi 
mtes,    who    beautified    and     adorned     it. 

The  Christian  crusaders  gave  il  the  name 
of  Aire,  or  St.  .John  of  Acre,  from  a 
magnificent  church  which  was  built  in 
it,  and  which  was  dedicated  to  the  a|«is- 
tle  John.  It  is  still  called  Akka  by  the 
Turks.  The  Syriac  and  Arabic  render  it 
Accho  in  this  place.  It  sustained 
Bieges  during  the  crusade-.,  and  was  the 
lasi    fortified  1    from    the 

Christians  by  the  Turk*    It 
memorable  siege  under  I»  inaparte,  and 
since   then   il   has  been  much  in 
and  strengthened.    Its  present    popula- 

timated  at  from  18,1  ■ 
1i  And  saluted  the  brethn  ■■      I 
them;  gave  them  expressions  ofal 

urd. 

8.    We    that    wire   tf   Paul's   < 

From  this  it  would  appear  thai  th 

been  attended   thus   for 

w  bo  were  going  only  to  rtolera  i 

wanting   in  many 
MSS.,  and  has  been  omitted  b)  : 

a,  Knapp,  and  others,  as  spurious. 
■  wanting  in  the  S 

ch.  viii.    U).    1 

After  his  conversation  with  the  eunuch 
of  Ethiopia,  he  went  i  aid  pro 

bably   there  abode.      '     i 
This  word  properly  i 
nounces  good  news.    In  il  i 
menl  it  is  applied  to  a  preacher  of  the 

■ 

Of  salvation 

two  other  places.    Eph.  iv.  II.  '«.'  I 
f>.      What  was   the   pn 

tide  id  the  early 

aimed 


288 


THE  ACTS. 


[A.  D.  60 


ed  into  the  house  of  Philip  °  the 
evangelist, h  which  was  one  of  the 
seven  ;  c  and  abode  with  him. 

9  And  the  same  man  had  four 
daughters,  virgins,  which  d  did 
prophesy. 

10  And  as  we  tarried  there  many 
days,  there  came  down  from  Judea 
a  certain  prophet,  named  Agabus. e 

11  And  when  he  was  come  unto 
us,  he  took  Paul's  girdle,  and 
bound  his  own  hands  and  feet,  and 

oc.8.26,40.  iEph.4.11.  2Tim.!.5.  cc.6.5. 

i  Joel  2.28.  c.-'.17.        ec.11.28. 


It  is  evident,  however,  that  it  is  used  to 
denote  the  office  of  preaching  the  gos- 
pel ;  and  as  this  title  is  applied  to  Philip, 
and  not  to  any  other  of  the  seven  dea- 
cons, it  would  seem  probable  that  he  had 
been  intrusted  with  a  special  commission 
to  preach,  and  that  preaching  did  not  per- 
tain to  him  as  a  deacon,  and  does  not  pro- 
perly belong  to  that  office.  The  business 
of  a  deacon  was,  to  take  care  of  the  poor 
members  ot  the  church,  ch.  vi.  1 — 6. 
The  office  of  preaching  was  distinct  from 
this,  though,  as  in  this  case,  it  might  be 
conferred  on  the  same  individual. 

9.  Which  did  prophesy.  See  Note,  ch. 
ii.  17;  xi.  27.  That  females  sometimes 
partook  of  the  prophetic  influence,  and 
foretold  future  events  is  evident  from 
various  places  in  the  New  Testament. 
See  No'e,  ch.  ii.  17. 

10.  There  came  down.  Note,  ch.  xv.  1. 
IT  Named  Agabus.     See  Note,  ch.  xi.  28. 

11.  He  took  Paul's  girdle.  The  loose, 
flowing  robes,  or  outer  garments,  which 
were  worn  in  eastern  countries,  were 
bound  by  a  girdle,  or  sash,  around  the 
body,  when  they  ran,  or  laboured,  or 
walked.  Such  a  girdle  was,  therefore, 
an  indispensable  part  of  dress.  1i  And 
bound  his  own  hands  and  feet.  As  em- 
blematic of  what  would  be  done  by  the 
Jews  to  Paul.  It  was  common  for  the 
prophets  to  perform  actions  wnich  were 
emblematic  of  the  events  which  they 
predicted.     The  design  was  to  make  the 

Er?diction  more  forcible  and  impressive, 
y  representing  it  to  the  eye.  Thus  Jere- 
miah was  directed  to  bury  his  girdle  by 
the  Euphrates,  to  denote  the  approaching 
captivity  of  the  Jews.  Jer.  xiii.  4.  Thus 
he  was  directed  to  makn  bands  and  yokes, 
and  to  put  them  around  his  neck,  as  a 
sign  to  Edom  and  Moab,  &c.  Jer.  xxvii. 
2,  3.  Thus  the  act  of  the  potter  was  em- 
blematic of  the  destruction  thit  was  corn- 


said,  Thus  saith  the  Holy  Ghost, 
So-/"  shall  the  Jews  at  Jerusalem 
bind  the  man  that  owneth  this  gir- 
dle, and  shall  deliver  him  into  the 
hands  of  the  Gentiles. 

12  And  when  we  heard  these 
things,  both  we,  and  they  of  thai 
place,  s  besought  him  not  to  go  up 
to  Jerusalem. 

13  Then  Paul  answered,  What 
mean  ye  to  weep  and  to  break  mine 
heart  1  for  I  am  ready  h  not  to  <be 

/ver.33.  c.20.23.        g  Matt.  16.22,23.        h  2Tim.4.fl. 


ing  upon  the  nation  of  the  Jews.  Jer 
xviii.  4.  So  Isaiah  walked  naked  and 
barefoot  as  a  sign  of  the  captivity  of 
Egypt  and  Ethiopia.  Isa.  xx.  3,  4.  Comp. 
Ezek.  iv.,  xii.,  &c.  11  So  shall  the  Jews, 
6ic.  This  was  fulfilled.  See  ver.  33,  and 
ch.  xxiv.  IT  Into  the  hands  of  the  Gentiles. 
To  be  tried ;  for  the  Romans  then  had 
jurisdiction  over  Judea. 

13.  What  mean  ye.  Gr.  What  do  ye. 
A  tender  and  affectionate,  but  firm  re- 
proach. IT  To  weep  and  to  break  m.y  heart  ? 
To  afflict  me,  and  distract  my  mind  by 
alarms,  and  by  the  expressions  of  tender- 
ness. His  mind  was  fixed  on  going  to 
Jerusalem ;  and  he  felt  that  he  was  pre- 
pared for  whatever  awaited  him.  Ex- 
pressions of  tenderness  among  friends 
are  proper.  Tears  may  be  inevitable  at 
parting  from  those  whom  we  love.  But 
such  expressions  of  tenderness  and  love 
ought  not  to  be  allowed  to  interfere  with 
the  convictions  of  duty  in  their  minds. 
If  they  have  made  up  their  minds  that  a 
certain  course  is  proper,  and  have  resolv- 
ed to  pursue  it,  we  ought  neither  to  at- 
tempt to  divert  them  from  it,  nor  to  dis- 
tract their  minds  by  our  remonstrances  or 
our  tears.  We  should  resign  them  to 
their  convictions  of  what  is  demanded  of 
them,  with  affection  and  prayer,  but  with 
cheerfulness.  We  should  lend  them  all 
the  aid  in  our  power,  and  then  commend 
them  to  the  blessing  and  protection  of 
God.  These  remarks  apply  especially  to 
those  who  are  engaged  in  the  missionary 
enterprise.  It  is  trying  to  part  with  a 
son,  a  daughter,  or  a  beloved  friend,  in 
order  that  they  may  go  to  proclaim  the 
gospel  to  the  "benighted  and  dying  hea- 
then. The  act  of  parting— -for  life  ;  and 
the  apprehension  of  the  perils  which 
they  may  encounter  on  the  ocean,  and  in 
heathen  lands,  may  be  painful.  But  ii 
they,  like  Paul- have  looked  at  it  calmly, 


A.  D.  GO.] 


CHAPTER  XXI. 


1*9 


bound  only,  but  also  to  die  at  Jeru- 
salem for  the  name  of  the  Lord 
Jesus. 

14  And  when  he  would  not  be 
persuaded,  we  ceased,  saying-,  The 
will  °  of  the  Lord  be  done. 

15  And  after  those  days  we  took 
up  our  carriages,  and  went  up  to 
Jerusalem. 

a  Matt.6.10;  26.42. 

candidly,  and  with  much  prayer ;  if  they 
have  come  to  the  deliberate  conclusion 
that  it  is  the  will  of  God  that  they  should 
devote  their  lives  to  this  service,  we 
ought  not  to  weep,  and  to  break  their 
hearts.  We  should  cheerfully  and  confi- 
dently commit  them  to  the  protect  ion  of 
the  God  whom  they  serve,  and  remem- 
ber that  they  are  seeking  his  glory,  and 
that  the  parting  of  Christians,  though  tor 
life,  will  be  short.  Soon,  in  a  better 
world,  they  will  be  united  again,  to  part 
no  more;  and  the  blessedness  of  that 
future  meeting  will  be  greatly  heightened 
by  all  the  sorrows  and  self-denials  of 
separation  here,  and  by  all  the  benefits 
which  such  a  separation  may  be  the 
means  of  conveying  to  a  dying  world. 
That  mother  will  meet,  with  joy,  in 
heaven,  the  son  from  whom,  with  many 
tears,  she  was  sundered,  when  he  entered 
on  a  missionary  life ;  and  surrounded 
with  many  ransomed  heathen,  heaven 
will  be  made  more  blessed,  and  all  eter- 
nity more  happy.  1T  But  also  to  die. 
This  was  the  true  spirit  of  a  ratfrtyr. 
This  spirit  reigned  in  the  hearts  of  all 
the  early  Christians.  IT  For  the  name  of 
the  Lord  Jesus.  For  his  sake  ;  ni  making 
his  name  known. 

14.  Would  not  be  persuaded.  To  re- 
main. He  was  resolved  to  go.  If  We 
ceased.  We  ceased  remonstrating  with 
him,  and  urging  him  to  remain.  1  The 
will  of  the  Lord  be  done.  They  were  now- 
assured  that  it  was  the  will  of  God  thai 
he  should  go.  And  they  were  now  ready 
to  submit  to  that  will.  This  is  an  instance 
and  an  evidence  of  true  piety.  It  was 
the  expression  of  a  wish  that  whatever 
God  might  judge  to  be  necessary  for  the 
advancement  of  his  cause,  might  take 
place,  even  though  it  should  be  attended 
with  many  trials.  They  commended  their 
friend  to  the  protection  of  God,  confidenl 
that  whatever  should  occur  would  be 
right.    Comp.  Note.  Matt.  vi.  10;  xxvi.  VI. 

15.  After  those  days.  After  what  had 
occurred,  as  related  in  the  previous  verses. 
f  We  took  vv  our  carriages.    This  is  a 

213 


16  Then  wont  with  us  ah 
tain  of  the   disciples  of  (  • 
and  brought  with  them  one  M 
of  Cyprus,  an  old  disciple, 
whom  we  Bhould  tod 

17  And  when  we  were  come  to 
Jerusalem,  the  brethren  received  c 
us  gladly. 

18  And  the  day  following 


most  unhappy  translation.   The  word  cor- 
we   apply  now  exclusively  t«>  ■ 
vehicle   for  conveying   any  thirty 
coach,  chariot,  gig,  cannon  can, 
The  original   word   means  limply,  that 
they  prepared  themselves;  made  them< 
selves  ready;  put  their  baggage  in  order. 
&c.  '  \-:t,.-.-jj.t  ,..  ■  •,.    They  prepared  i<>r 
the  journey.    The  Erighah  word  carriage 
was    formerly  used   in   the  sense  of  that 
which  is  carried\  baggage,  burden,  rse> 
sels,  furniture,  &C.     Tims   it   WW 
in  the  time  that  our  translation  wa 
and  in  this  sense  it  is   to  be    understood 
in  1  Sam.  xvii.  2'2,  "And  David  lefl  Ml 
carriage  (baggage)  in  the   hand  of  the 
keeper  of  the  carriage."  &C.     E 
20,  margin.    Isa.  \.  38,      At   Micbmaab 
he  hath  laid  up  his  carriages,"  Jus  bag* 
gage,  &c.] 

16.  One  Mnasoji  of  Cyprus.     The  <.n- 

ginal  in  this  place  would  be  beta 
lated,  "And  brought  us  to  Mnasoo  of 
Cyprus,  an  old  disciple,"  Ac.  It  is  c\  i- 
dent  that,  though  Mnason  was  originally 
of  Cyprus,  yet  be  was  now  an  tnl 
of  Jerusalem,  and  was  well  known  to 
the  disciples  at  Cesarea.    It  if  . 

that  he  might  have  been  at  Cesarea.  and 
accompanied  Paul  to  Jerusalem;  but  the 
more  correct  interpretation  of  the  . 
is,    that    Paul    and    his    fellow-tl 
were  conducted  '"  his  house  in 
lem.   and   that    he  was  n<>t  with    I 
the  journey,     f  Of  Ci/prus.     Note,  ch.iv. 
36.  IT  An  old  disctpte.     An  early  conv<  rt 
to    Christianity — perhaps     one    v 
converted    before    the    CTUCifixiOTI 

Saviour.    H  With  whom  we  Am  ■'■ 
In  whose  bouse  we  were  I  i  tak< 
abode.    The    rites  of  hospitality 

shown   in  a  distinguished  manner  by  tho 
earb-  Christians. 

17.  The  brethren.     Chrisi  ana      '  /.'<- 
ceived  us  L'/>r/h/.    They  had  been  long 

They  had  been  Into  distant  re- 
gions,  and  had  encountered  ma 

to  rs.     Il  W8a  a  matter  ot  joy  ill  it  tl 

now  returned  in  sal 

18.  Unto  James  James  the  Lc  - 


290 


THE  ACTS 


[A.  D.  60. 


went  in  with  us  unto  James ;  °  and 
all  the  elders  were  present. 

19  And  when  he  had  saluted 
them,  he  declared  particularly  what 
fc  things  Gcd  had  wrought  among 
the  Gentiles  by  c  his  ministry. 

ac.l5.13,&c.  Gal.1.19.  b  Rom.15.18,19.  c  c.20. 
24.  2Cor.l2.1!i. 

ch.  xv.  13.  He  resided  at  Jerusalem. 
Ccmp.  Gal.  i.  19.  It  is  not  improbable 
that  he  was  the  only  one  of  the  apostles 
then  at  Jerusalem;  and  there  is  reason 
to  believe  that  the  church  at  Jerusalem 
was  left  under  his  particular  care.  It 
was  natural,  therefore,  that  Paul  and  his 
travelling  companions  should  take  an 
early  opportunity  to  see  him.  James  was 
the  cousin  of  our  Lord,  and  in  Gal.  i.  19, 
he  is  called  the  Lord's  brother.  On  all 
accounts,  therefore,  he  was  entitled  to, 
and  would  receive  particular  respect  from 
the  early  disciples. 

19.  Had  saluted  them.  With  the  usual 
tokens  of  respect  and  affection.  ^  He 
declared 'particularly,  &c.  As  an  evidence 
that  God  had  been  with  him.  It  is  not 
improbable  that  there  might  have  been 
some  suspicion  in  regard  to  Paul  among 
the  disciples  at  Jerusalem,  and  he  might 
have  heard  that  they  were  prejudiced 
against  him.  This  prejudice  would  be 
removed  by  his  stating  what  had  actually 
occurred  under  his  ministry. 

20.  They  glorified  the  Lord.  They  gave 
praise  to  the  Lord  for  what  he  had  done. 
They  saw  new  proofs  of  his  goodness 
and  mercy,  and  they  rendered  him  thanks 
for  all  that  had  been  accomplished.  There 
was  no  jealousy  that  it  had  been  done  by 
the  instrumentality  of  Paul.  True  piety 
will  rejoice  in  the  spread  of  the  gospel, 
and  in  the  conversion  of  sinners,  by 
whatever  instrumentality  it  may  be  ef- 
fected. IT  Thou  seest,  brother.  The  lan- 
guage of  tenderness  in  this  address,  re- 
cognising Paul  as  a  fellow-labourer  and 
fellow  Christian,  implies  a  wish  that  Paul 
would  do  all  that  could  be  done  to  avoid 
giving  offence,  and  to  conciliate  the  fa- 
vour of  his  countrymen.  IT  How  many 
thousands.  The  number  of  converts  at 
this  time  must  have  been  very  great. 
Twenty-five  years  before  this,  three  thou- 
sand had  been  converted  at  one  time 
(ch.  ii.),  and  afterwards  the  number  had 
Bwelled  to  some  more  thousands,  ch.  iv, 
4.  The  assertion,  that  there  were,  then, 
"  many  thousands,"  implies  that  the  work 
so  signally  begun  on  the  day  of  Pentecost 
in  Jerusalem,  had  not  ceased,  and  that 
many  more  had  been  converted  U>  the 


20  And  when  they  heard  //,  they 
glorified  the  Lord;  and  said  unto 
him,  Thou  seest,  brother,  how  many 
thousands  of  Jews  there  are  which 
believe ;  and  they  are  all  zealous 
d  of  the  law  : 

d  c.22.3.  Rom.10.2. 


Christian  faith.  IT  Which  believe.  Who 
are  Christians.  They  are  spoken  of  as 
believers,  or  as  having  faith  in  Christ,  in 
contradistinction  from  those  who  rejected 
him,  and  whose  characteristic  trait  it  was 
that  they  were  unbelievers.  1T  And  they 
are  all  zealous  of  the  law.  They  still 
observe  the  law  of  Moses.  The  refer- 
ence here  is,  to  the  law  respecting  cir- 
cumcision, sacrifices,  distinctions  of  meats 
and  days,  festivals,  &c.  It  may  seem  re- 
markable that  they  should  still  continue 
to  observe  those  rites,  since  it  was  the 
manifest  design  of  Christianity  to  abolish 
them.  But  we  are  to  remember,  (1.) 
That  those  rites  had  been  appointed  by 
God,  and  that  they  were  trained  to  their 
observance.  (2.)  That  the  apostles  con- 
formed to  them  while  they  remained  in 
Jerusalem,  and  did  not  deem  it  best  to 
set  themselves  violently  against  them, 
ch.  iii.  1.  Luke  xxiv.  53.  (3.)  That  the 
question  about  their  observance  had 
never  been  agitated  at  Jerusalem.  It 
was  only  among  the  Gentile  converts 
that  the  question  had  risen,  and  there  it 
must  arise,  for  if  they  were  to  be  observ- 
ed, they  must  have  been  imposed  upon 
them  by  authority.  (4.)  The  decision  of 
the  council  (ch.  xv.)  related  only  to  the 
Gentile  converts.  It  did  not  touch  the 
question,  whether  those  rites  were  to  be 
observed  by  the  Jewish  converts.  (5.)  It 
was  to  be  presumed,  that  as  the  Christian 
religion  became  better  understood — that 
as  its  large,  free,  and  catholic  nature 
became  more  and  more  developed,  the 
peculiar  institutions  of  Moses  would  be 
laid  aside  of  course,  without  agitation, 
and  without  tumult.  Had  the  question 
been  agitated  at  Jerusalem,  it  would 
have  excited  tenfold  opposition  to  Chris- 
tianity, and  would  have  rent  the  Chris- 
tian church  into  factions,  and  greatly  re- 
tarded the  advance  of  the  Christian  doc- 
trine. We  are  to  remember  also,  (6.) 
That,  in  the  arrangement  of  Divine  Pro- 
vidence, the  time  was  drawing  near 
which  was  to  destroy  the  temple,  the 
city,  and  the  nation;  which  was  to  put 
an  end  to  sacrifices,  and  effectually  to 
close  for  ever  the  observance  of  the 
Mosaic  rites.    As  this  destruction  was  so 


A.  D.  GO.] 


CHAPTER   XXI. 


m 


21  And  they  are  informed  of 
thee,  that  thou  teach $9 1  all  the  Jews 
which  are  among  the  Gentiles  to 
forsake  Moses,  saying  that  they 
ought  not  to  circumcise  a  their 
children,  neither  to  walk  after  their 
customs. 

a  Gal. 5.3. 

near,  and  as  it  would  be  so  effectual  an 
argument  against  the  observance  of  the 

Mosaic  rites,  the  Great  Head  of  the  church 
did  not  suffer  the  question  of  their  obli- 
gation to  be  needlessly  agitated  among 
the  disciples  at  Jerusalem. 

21.  And  they  are  informed  of  thee.  Re- 
ports respecting  the  conduct  of  Paul 
would  be  likely  to  be  in  circulation 
among  all  at  Jerusalem.  His  remarka- 
ble conversion;  his  distinguished  zeal; 
his  success  among  the  Gentiles,  would 
make  his  conduct  a  subject  of  special 
interest.  Evil-minded  men  among  the 
Jews,  who  came  up  to  Jerusalem  from 
different  places  where  he  had  been, 
would  be  likely  to  represent  him  as  the 
decided  enemy  of  the  laws  of  Moses, 
and  these  reports  would  be  likely  to 
reach  the  ears  of  the  Jewish  converts. 
The  reports,  as  they  gained  ground,  would 
be  greatly  magnilied,  until  suspicion 
might  be  excited  among  the  Christians 
at  Jerusalem,  that  he  was,  as  he  was 
reputed  to  be,  the  settled  foe  of  the 
Jewish  rites  and  customs.  IT  That  thou 
teachest  all  the  Jews,  &C.  From  all  the 
evidence  which  we  have  of  his  conduct, 
this  report  was  incorrect  and  slanderous. 
The  truth  appears  to  have  been,  that  he 
did  not  enjoin  the  observance  of  those 
lft ws  on  the  Gentile  converts;  that  the 
effect  of  his  ministry  on  them  was,  to  lead 
them  to  suppose  that  their  observance 
was  not  necessary — contrary  to  the  doc- 
trines of  the  Judai/.ing  teachers  (see  ch. 
xv.);  and  that  he  argued  with  the  Jews 
themselves,  where  it  could  be  done, against 
the  obligation  of  those  laws  and  customs, 
since  the  Messiah  had  come.  They  de- 
pended on  that  observance  for  justifica- 
tion and  salvation.  This  Paul  strenu- 
ously opposed ,  and  this  he  defended  at 
length  in  the  epistles  which  he  wrote. 
See  the  epistles  to  the  Romans,  the  Gala- 
tians,  and  the  Hebrews.  Yet  these  facts 
might  be  easily  misunderstood  and  per- 
vertetl,  so  as  to  give  rise  to  the  slanderous 
report,  that  he  was  every  where  the 
enemy  of  Moses  and  the  law.  '  Which 
are  among  the  QentUes.  Who  live  in 
heathen  countries.     The  Jews  were  ex- 


89  What  is  it  therefore  I    Tho 
multitude  musl   iif  da  oom< 
gether:  for  they  will  hear  that  thou 
art  come. 

•J.*;  Do  then  fore  this  thai  w 

to  tin  e  :     We  have  imr  in.  u  which 
have  a  vow  on  tin  in  ; 

l    C.I 


tensively  scattered,  and  settled  in  all  the 
large  towns  and  cities  "t  the  Roman 
empire.  ^  To  forsake  Mote*.  The  law 
and  authority  "i  Moses.  That  is,  to  re- 
gard his  laws  as  no  longer  binding  '  /'■> 
waUt  after  the  customs.  To  observe  the 
institutions  of  the  Mosaic  ritual 
ch.  vi.  14,  The  word  customs  denotes 
the  rites  of  the  Mosaic  economi — tho 
ottering  of  s:n  rifices,  incense,  the  obla- 
tions,  anointings,  festivals,  &c.  which  tho 
law  of  Moses  prescribed. 

•■!!.   What  is  it  therefore  f    Wl 
be    done  I     What   is    it    proper   tO   do,   tO 
avoid  the  effects  of  the  evil  report  which 
has  been  circulated  I   What 
it  proper  to  do,  is  suggested  in  the  follow- 
ing ver.-es.    f  The  multitude.    The  mul- 
titude of  Jews.     1    Must  ninls  come  re- 
gether.  There  will  be  in<  vitably  a  tumult 
nous  assemblage.    It  will  be  ira 
to  prevent  that    The  reasons  w 

cause  their  minds  were  eiceedil  [ 
tated  that  one  oftheirown  countrymen 
had,  as  they  understood,  been  advising 
apostasy  from  the  religion  of  their  fathers; 
because  it  had  been  extensively  done  in 
many  parts  of  the  world,  and  with  great 
success;  and  because  Paul,  having,  an 
they  believed,  himself  ap 
the  national  religion,  had  become  very 

conspicuous,    and    his    verv    pre  I 
Jerusalem,  as  m  other  places,  would   ho 
i  excite  a  tumuli.    It  was,  there- 
fore, the  part  of  friendship  to  him.  ami  in 
the  cause,  to  devise  some  prop,  r  . 

prevent,    if  possible,   the    anlei, 

citement 
2'.).    We  have  four  men.     There  are 

with    us    lour   men.      It    ii    evident    thai 

James  and  the 

these  mmi  were  conni    ted  \\Ah  them  in 

the  Christian  churt  b  ;  and  the  fai 

that  the  Christians  at  Jeru*  dera  did  not 

disregard  the  institi  I 

had    not   been    SO   far  entighteni 

doctrines  of  <  Ihristianity  a 

yet    the    ceremonial    rites    of    th( 

I    Which  haw    a  i   '     on  tin  n 

hav  e  made  a  vow  -    S 

18.    From  the  menuon  ol  shaving  tho 

head  in  trer.84  .  it  ii  evi  l<  at  thai  the  vow 


292 


THE  ACTS. 


[A.D.  60. 


24  Thorn  take,  and  purify  thy- 
self with  them,  and  be  at  charges 
witn  them,  that  they  may  shave 
■  their  heads  :  and  all  may  know, 
that  those  tilings,  whereof  they 
were  informed  concerning  thee,  are 
nothing,  but  thai  thou  thyself  also 
walkest  orderly,and  keepest  the  law. 

a  Num.6.2,13,lS.  C.1S.18. 

which  they  had  taken  was  that  of  the 
Nazarite  ,•  and  that  as  the  time  of  their 
vow  was  about  expiring,  they  were  about 
to  be  shaven,  in  accordance  with  the  cus- 
tom usual  on  such  occasions.  See  Note, 
ch.  xviii.  18.  These  persons  Paul  could 
join,  and  thus  show  decisively  that  he 
did  not  intend  to  undervalue  or  dispa- 
rage the  laws  of  Moses,  when  those  laws 
were  understood  as  mere  ceremonial  ob- 
servances. 

24.  Them  take.  Take  with  you.  Join 
yourself  with  them.  11  And  purify  thy- 
self with  them.  Join  them  in  observing 
the  forms  of  purification  prescribed  by 
the  law  of  Moses  in  the  observance  of 
the  vow  of  the  Nazarite.  The  purifying 
here  refers  to  the  vows  of  sanctity  which 
the  Nazarites  were  to  observe.  They 
were  to  abstain  from  wine  and  strong 
drink  ;  they  were  to  eat  no  grapes,  moist 
or  dried  ;  they  were  to  come  near  no 
dead  body,  nor  to  make  themselves  "un- 
clean" for  their  father,  mother,  brother, 
or  sister,  when  they  died  (Num.  vi.  3 — 7); 
and  they  were  to  present  an  offering 
when  the  days  of  the  vow  were  complet- 
ed. Num.  vi.  8.  1T  And  be  at  charges 
with  them.  Share  with  them  the  expense 
of  the  sacrifices  and  offerings  required 
when  the  vow  is  completed.  Those  offer- 
ings were  a  ram  of  a  year  old  for  a  burnt- 
offering,  a  sheep  of  the  same  age  for  a 
sin-offering,  a  ram  for  a  thank-offering,  a 
basket  of  unleavened  cakes,  and  a  liba- 
tion of  wine.  See  Num.  vi.  13 — 20. 
IT  That  they  may  shave  their  heads.  The 
shaving  of  the  head,  or  the  cutting  off  the 
hair  which  had  been  suffered  to  grow 
during  the  continuance  of  the  vow 
(Num.  vi.  5),  was  an  observance  indicat- 
ing that  the  vow  had  been  performed. 
Paul  was  requested  to  join  with  them  in 
the  expense  of  the  sacrifices  and  offer- 
'ngs,  that  thus  the  whole  of  the  ceremo- 
nies having  been  observed,  their  heads 
might  be  shaved  as  an  indication  that 
every  part  of  the  vow  had  been  com- 
plied with.  IT  And  all  may  know.  By 
the  fact  of  your  observance  of  one  of  the 
rites  of  the  Mosaic  religion,  all  may  have 


25  As  touching  the  Gentiles 
which  believe,  we  *  have  written, 
and  concluded  that  they  observe  no 
such  thing,  save  only  that  they 
keep  themselves  from  t /tings  offer- 
ed to  idols,  and  from  blood,  and 
from  strangled,  and  from  fornica- 
tion. 

b  c.15.20,29. 


evidence  that  it  is  not  your  purpose  or 
practice  to  speak  contemptuously  of  those 
rites,  or  to  undervalue  the  authority  of 
Moses.  IT  Are  nothing.  Are  untrue,  or 
without  any  foundation.  H  Walkest  or- 
derly. That  you  live  in  accordance 
with  the  real  requirements  of  the  law  of 
Moses.  To  walk  in  the  Scriptures  often 
denotes  to  live,  to  act,  to  conduct,  in  a  cer- 
tain manner.  All,  probably,  that  they 
wished  Paul  to  show  by  this  was,  that  he 
was  not  an  enemy  of  Moses.  They  who 
gave  this  counsel  were  Christians,  and 
they  could  not  wish  him  to  do  any  thing 
which  would  imply  that  he  was  not  a 
Christian. 

25.  As  touching  die  Gentiles.  In  re- 
gard to  the  Gentile  converts.  It  might 
be  expedient  for  Paul  to  do  what  could 
not  be  enjoined  on  the  Gentiles  They 
could  not  command  the  Gentile  converts 
to  observe  those  ceremonies,  while  yet  it 
might  be  proper,  for  the  sake  of  peace, 
that  the  converts  to  Christianity  from 
among  the  Jews  should  regard  them. 
The  conduct  of  the  Christians  at  Jerusa- 
lem in  giving  this  advice,  and  of  Paul  in 
following  it,  may  be  easily  vindicated. 
If  it  be  objected,  as  it  has  been  by  infi- 
dels, that  it  looks  like  double-dealing ; 
that  it  was  designed  to  deceive  the  Jews 
in  Jerusalem,  and  to  make  them  believe 
that  Paul  actually  conformed  to  the  cere- 
monial law,  when  his  conduct  among  the 
Gentiles  showed  that  he  did  not;  we 
may  reply,  (1.)  That  the  observance  of 
that  law7  was  not  necessary  in  order  to 
justification ;  (2.)  That  it  would  have 
been  improper  to  have  enjoined  its  ob- 
servance on  the  Gentile  converts  as  ne- 
cessary, and  therefore  it  was  never  done ; 
(3.)  That  when  the  Jews  urged  its  ob- 
servance as  necessary  to  justification  and 
salvation,  Paul  strenuously  opposed  this 
view  of  it  every  where ;  (4.)  Yet,  that 
as  a  matter  of  expediency,  he  did  n»t  op- 
pose its  being  observed  either  by  the 
Jews,  or  by  the  converts  made  among  the 
Jews.  In  fact,  there  is  other  evidence 
besides  the  case  before  us,  that  Paul  him- 
self continued  to  observe  some  at  least 


A.  D.  CO.] 


CHAPTER  XXI, 


2G  Then  Paul  tcok  ■  the  men  ; 
and  the  next  day  purifying  himself 
with  thc.i,  entered  '  into  the  tem- 
ple, to  signify  ihf  accomplish- 
mente  of  the  days  of  purification, 

o  lCor.9.20.        b  C.24.1S.        (  Nua.l 

of  the  Jewish  rites,  and  his  conduct  in 
public  at  Jerusalem,  was  in  strict  accord- 
ance  with  his  conduct  in  other  places. 
See  ch.  xviii.  1^.  The  sum  of  the  whole 
matter  is  this,  that  when  the  observance 
of  the  Jewish  ceremonial  law  was  urged 
as  necessary  to  justification  ami  accept- 
ance with  God,  Paul  resisted  it ;  when  it 
was  demanded  that  its  observance  should 
be  enjoined  on  the  Gentiles,  he  opposed 
it:  in  all  other  cases  lie  made  no  opposi- 
tion to  it,  and  was  ready  himself  to  com- 
ply with  it,  and  willing  that  others  should 
also.  IT  We  have  written,  ch.xv.20.29. 
26.  Then  Paul  took  the  mat.  Tom!; 
them  to  himself,-  united  with  them  in  ob- 
serving the  ceremonies  connected  with 
their  vow.  To  transactions  like  this  he 
refers  in  1  Cor.  ix.  20,  "  And  unto  the 
Jews  1  became  as  a  Jew,  that  I  might 
gain  the  Jews;  to  them  that  are  under  the 
ia\v,  a?  under  the  law,  that  I  might  gain 
them  that  are  under  the  law."  Thus,  it 
has  always  been  found  necessary  in  pro- 
pagating the  gospel  among  the  heathen, 
not  to  offend  them  needlessly  ;  but  to  con- 
form to  their  innocent  customs  in  regard 
to  dress,  language,  modes  of  travelling, 
sitting,  eating,  &c.  Pan5  did  nothing 
more  than  this.  He  violated  none  of  the 
dictates  of  honesty  and  truth.  Tl  Purify' 
ing  himself  icith  them.  Observing  the 
ceremonies  connected  with  the  rite  cf 
purification.  Note,  ver.  24.  This  means 
evidently  that  he  entered  on  the  ceremo- 
nies of  the  separation  according  to  the 
law  of  the  Nazarite.  IT  To  signify. 
Greek,  Signifying  or  making  known. 
That  is,  he  announced  to  the  priests  in 
the  temple  his  purpose  of  observing  this 
vow  with  the  four  men,  according  to  the 
law.  respecting  the  Nazarite.  It  was 
proper  that  such  an  announcement  should 
be  made  hefjrehand,  in  order  that  the 
priests  might  know  that  all  the  ceremo- 
nies required  had  been  observed.  ^  The 
arromplishmrn/,  &c.  The  fulfilling,  the 
completion.  That  is.  be  announced  to 
them  his  purpose  to  observe  all  the  days, 
and  all  the  rites  of  purification  required  ir 
the  law.  in  order  that  an  offering  might 
be  properly  made.  It  does  nol  D&eafl 
that  the  da'vs  had  hern  accomplished,  hut 
that  it  was  his  intention  to  observe  them, 
so  thai  il  would  be  proper  to  offer  the 
2  b  2 


until  thai  an  offering  should  be  <>f- 

fered  for  every  one  of  thciu. 

Ind   when   the   seven  days 

Were      almOSi      (  tided,      the      Ji 

which  were  of  Asia,   w  hen   th<  y 

rfcl...  . 

usual  sacrifice.    Paul  had 

With    them    n,    tht 

their  row  pi  si  paratioa  j  bui   he 
come  in  with  hearty  intention  to  ■hare 
with  them,    it  cannot  he  objw  ted  thai 
he  meant  to  impose  on  the  prii  its,  and  to 
make  them  behove  thai  he  had  o 
the  w  hole  vow  with  them  ;  lor  il 
from  their  own  writil 
90,  and  Koheleth  Rabbai),  thai  in  those 
instances   where    the   Nazarites    had    DOt 

sufficient  property  to  enable  them  to  meet 
the  whole  expense  of  the  ofierins 

persons,   who    possessed    more,  might   be- 
come sharers  of   it,  and  thus   bt 
parties   to   the   VOW,  \r>l.:e- 

ology,  $  3'jj.  This  <  ircumstance  w  ill  vin- 
dicate   Paul   from   any  intention  to  take 
an  improper  advantage,  Of  to  in  - 
the  priests  or  the  Jews.    All  thai  he  an- 
nounced \\a<.  his  intention  to  atari  with 

the  tour  men    in   the  offering  which  they 

were  required  to  make;  to  divide  the 
expenses  with  them;  and  thus  to  -how 

his  approval  of  the  thing,  and  hil 
ance  with   the   law  which   made  tuch  ■ 
vow  proper,  tu  he  had  before  done  in  a 
voluntary  manner,  n/nn  it  could  m  I 
tended  thai  it  was  for  double-dealing,  or 
imposition,  ch.  xviii.  18.    1  Until  thai  an 
offering,  &c.    The  sacrifices  required  of 
■  who  had  observed   to 
r.  2 1.  Num.  vi.  13.  Ii  is  s  complete 

vindication  of   l'aul   in   this   case,  that  he 

did  no  more  here  than  he  had  done  in  ■ 

voluntary   manner  (ch.  win.  Is).  and   as 

appears  then  m  a  set  rel  ii.  ' 

thai  be  was  still  in  the   pi 

serving  this  rit<  titution. 

Nor  can  it  be  proved  thai  Paul  i 

an '/  wa  >/,  or  at  an  y  '<  n  tins!  the 

vow  of  thi    N  .  or  thai  a  vo  i 

similar  kind   in  spirit  would  l»<-   U 

for  a  <  Ihrisi  an  in  i 

• 

end,'/.     (Jr.    As  the  ><  \  -  n  d  I 

to  be    fulfilled. 

-  which  w. 

- 

Perhaps  the     ■  in  this 

ease  was   intended  to   !..•  ! 

n<  the  tno  of  such  i  luntary, 

The   Iran  lal  on,  "  ■■ 

i,  not  quite  <  orreel  implies 

no  more  than  that  lh 


294 


THE  ACTS. 


[A.  D.  GO. 


saw  him  in  the  temple,  stirred  up 
all  the  people,  and  laid  a  hands  on 
him. 

28  Crying  out,  Men  of  Israel, 
help  :  this  is  the  man  that h  teach- 
eth  all  men  every  where  against  the 
people,  and  the  law,  and  this  place  ; 
and  further,  brought  Greeks  also 
into  the  temple,  and  hath  polluted 
this  holy  place. 

29  (For   they   had   seen   before 

a  c.26.21.         b  c.6.13,14:  24.5,6. 


days  was  about  to  be  accomplished,  without 
implying  it  was  near  the  close  of  them 
when  he  was  seized.  By  comparing  the 
following  places,  ch.  xxi.  18.  26;  xxii.  30; 
xxiii.  12.32;  xxiv.  1.  11,  it  appears  that 
the  time  of  his  seizure  must  have  been 
near  the  beginning  of  those  days.  {Dod- 
dridge.) %  The  Jews  which  were  of  Asia. 
Who  resided  in  Asia  Minor,  but  who  had 
come  up  to  Jerusalem  for  purposes  of 
worship.    Com  p.  Notes  on  ch.  ii. 

28.  Men  of  Israel.  Jews.  All  who  are 
the  friends  of  the  law  of  Moses.  IT  This 
is  the  man,  &c.  This  implies  that  they 
had  before  given  information  to  the  Jews 
at  Jerusalem  that  there  was  such  a  man  ; 
and  they  now  exulted  in  the  fact,  that 
they  had  found  him.  They,  therefore, 
called  on  all  these  to  aid  in  securing 
and  punishing  him.  IF  That  teacheth,  &c. 
See  Notes,  ch.  vi.  13,  14.  V  Against  lite 
-people.  The  people  of  the  Jews.  That 
is,  they  pretended  that  he  taught,  that 
the  customs  and  laws  of  the  Jewish  na- 
tion were  not  binding,  and  endeavoured 
to  prejudice  all  men  against  them.  IT  A?id 
the  laio.  The  law  of  Moses.  IF  And 
this  place.  The  temple.  Every  thing 
against  the  law  would  be  interpreted 
also  as  being  against  the  temple,  as  most 
of  the  commandments  of  the  law  were 
celebrated  there.  It  is  possible  also  that 
Paul  might  have  declared  that  the  tem- 
ple was  to  be  destroyed.  Com  p.  ch.  vi. 
13, 14.  1F  And  farther,  brought.  Greeks,  &c. 
The  temple  was  surrounded  by  various 
areas  called  courts.  Notes,  Matt.  xxi.  12. 
The  outermost  of  these  courts  was  called 
the  court  of  the  Gentiles,  and  into  that 
it  was  lawful  for  the  Gentiles  to  enter. 
But  the  word  "temple"  here  refers,  doubt- 
less, to  the  parts  of  the  area  appropriated 
especially  to  the  Israelites,  and  which  it 
was  unlawful  for  a  Gentile  to  enter.  See 
the  area  marked  G.  G.G.G.  in  the  plan 
of  the  temple.  Matt.  xxi.  12.  IF  And  hath 
polluted,  &c.    He  defiled  the  temple  by 


with  him„  hi  the  city,  Trophimus 
c  an  Ephesian,  whom  they  sup 
posed  that  Paul  had  brought  into 
the  temple.) 

30  And  all  the  city  was  moved, 
and  the  people  ran  together ;  and 
they  took  Paul,  and  drew  him  out  of 
the  temple  :  and  forthwith  the  doors 
were  shut. 

31  And  as  they  were  about  to  d 
kill  him,   tidings    came   unto   the 

cc.20.4.  d  lCor.ll.23,&c. 

thus  introducing  a  Gentile.  No  greater 
defilement,  in  their  view,  could  scarcely 
be  conceived.  No  more  effective  appeal 
could  be  made  to  the  passions  of  the  peo- 
ple than  this. 

29.  In  the  city.  In  Jerusalem.  As  he 
was  with  Paul,  it  was  inferred  that  he 
would  attend  him  every  where.  IF  Tro- 
phimus.  He  had  accompanied  Paul  on 
his  way  from  Ephesus.  ch.  xx.  4.  IF  Whom 
they  supposed,  &c.  This  is  a  most  striking 
illustration  of  the  manner  in  which  accu- 
sations are  often  brought  against  others. 
They  had  seen  him  with  Paul  in  the  city  ; 
they  inferred,  therefore,  that  he  had  been 
with  him  in  the  temple.  They  did  not 
even  pretend  that  they  had  seen  him  in 
the  temple  ;  but  the  inference  was  enough 
to  inflame  the  angry  and  excitable  pas- 
sions  of  the  multitude.  So  in  the  accu- 
sations which  men  now  often  make  of 
others.  They  see  one  thing,  they  infer 
another ;  they  could  testify  to  one  thing, 
but  they  conclude  that  another  thing  will 
also  be  true,  and  that  other  thing  they 
charge  on  them  as  the  truth.  If  men 
would  slate  facts  as  they  are,  no  small 
part  of  the  slanderous  accusations  against 
others  would  cease.  An  end  would  be 
made  of  most  of  the  charges  of  falsehood, 
and  error,  and  heresy,  aud  dishonesty, 
and  double-dealing,  and  immorality.  If 
a  statement  is  made,  it  should  be  of  the 
thing  as  it  was.  If  we  attempt  to  state 
what  a  man  has  done,  it  should  not  be 
what  we  suppose  he  had  done.  If  we  at- 
tempt to  state  what  he  believes,  it  should 
not  be  what  we  suppose  he  believes. 

30.  The  city  was  moved.  Was  agitated  ; 
was  thrown  into  commotion.  IF  Drew  him 
out  of  the  temple.  Under  the  pretence 
that  he  had  defiled  it,  The  evident  de- 
sign was  to  put  him  to  death,  ver.  31. 
IT  The  doors  were  shut.  The  doors  lead- 
ing into  the  courts  of  the  temple. 

31.  And  as  they  were  about  to  kill  him. 
Gr.  They  seeking  to  kill  him.    This  was 


A.  D.  GO.] 


CHAPTKU  XXI. 


chief  captain  of  the  band,  that  all 
Jerusalem  was  in  an  uproar: 

32  Who  a  immediately  took  sol- 
diers and  centurions,  and  ran  down 
unto  them :  and  when  they  saw 
the  chief  captain  ami  the  soldiers, 
they  left  beating  of  Paul. 

33  Then  the  chief  captain  came 
near,  and  took  him,  and  command- 
ed him  to  be  bound  b  with  two 
chains  ;  and  demanded  who  he  was, 
and  what  he  had  done. 

34  And  some  cried  one  thing, 
some   another,    among  the    multi- 

a  c.23.27;24.7.  b  ver.  11.  c.20.23.  Eph.6.20. 


evidently  done  in  a  popular  tumult,  as 
had  been  done  in  the  ease  of  Stephen. 
ch.  vii.  Thej'  could  not  pretend  that  they 
had  a  right  to  do  it  by  law.  U  Tidings 
came.  The  news,  or  rumour  came  ;  lie 
was  told  of  it.  IT  The  chief  captain  of 
the  band.  This  band  or  body  of  Roman 
soldiers  was  stationed  in  the  tower  Anto- 
rtia,  on  the  north  of  the  temple.  This 
tower  was  built  by  John  Hyrcanus,  high- 
priest  of  the  Jews,  and  was  by  him  called 
Bar  is.  It  was  beautified,  and  strength- 
ened by  Herod  the  Great,  and  was  called 
Anloma,  in  honour  of  his  friend,  Mark 
Antony.  Josephus  describes  this  castle 
as  consisting  of  four  towers,  one  of  which 
overlooked  the  temple,  and  which  he 
says  was  seventy  cubits  high.  Jewish 
Wars,  b.  v.  ch.  5,$  8.  In  this  tower  a 
guard  of  Roman  soldiers  was  stationed,  to 
Becure  the  temple,  and  to  maintain  the 
peace.  The  commander  of  this  cohort 
is  here  called  "  the  chief  captain."  Re- 
ference is  made  to  this  guard  several 
times  in  the  New  Testament.  Matt. 
xxvii.  05,  60.  John  xviii.  12.  Acts  v.  20. 
The  word  translated  "chief  captain" 
ixn-idezv),  denotes  properly  one  who 
commanded  a  thousand  men.  The  band 
(<r^sie*)  was  the  tenth  part  of  a  legion, 
and  consisted  sometimes  of  four  hundred 
a.nd  twenty-live  soldiers,  at  others  of  live 
hundred,  and  at  others  of  six  hundred, 
according  to  the  size  of  the  legion.  The 
name  of  this  captain  was  Claudius  Ly- 
sias.  ch.  xxiii.  26.  f  In  an  uproar.  That 
the  whole  city  was  in  commotion. 

32.  Centurions.  Captains  of  a  hundred 
men. 

33.  To  be  bound  with  two  chain*.  To 
show  to  the  enraged  multitude  that  he 
did  not  intend  to  rescue  any  one  from 
justice,  but    to   keep  the    peace.     Paul's 


tnde ;  and  when  he  could  n<>t  know 
the  certainty  lor  the  tumult,  he 
commanded  him  to  be  carry  d  into 
the  castle,  ' 

\  ad  when  he  came  upon  the 
Btairs,  bo  it  was,  that  he  was  borne 
of  the  soldiers,  for  the  violence, 4 

Of   the  people, 

36  For  the  multitude  of  the  peo- 
ple followed  after,  crying,  Away 
e  with  him  ! 

37  And    as    Paul    w;is   to   he    led 

into  the  castle,  he  said  onto  the 
chief  captain,  .May   I   speak   unto 

«c.23.10,16  d  Pi.55.9.  Hib.1.3.  <  Luke  23. 

lS.Jno.l'.'  r.VU. 

being  thus  bound  would  < 

of  his  determination  that  justice  ihoald 

be  done  in  the  case.     I'r 
bound    between    two    soldiers,    I. 
arm  to  the  Left  arm  of  thl 
left  arm  to  the 
Sec  Note,  oh.  Mi.  6.    Or,  if  his  hat 

feet  were  bound,  it  is  evident  thai  it  was 
so  done  thai  he  was  able  still  I  . 
ver.  37,  38.    This  was  in  accordai 
the  prediction  of  Agabua,  ch.  ui.  11. 

31.   Into   the  came.     Tl 
tower  of  Antonia,  where  the   gi, 
kept.     IN'ote  on  ver.  31.    ( 
10.  10. 

35.    Upon  the  stairs.     The  Mai- 
led from  the  temple  to  the  tow<  . 
tonia.     Josephus  says  (Jewish  Wars,  b.  v. 
ch.  5,  $  8),  that  the    lower  of    ' 
"  was  situated  at  the  eonu  r  of  ti- 
ters of  the  COUll  of  the  temple,  Of  that  00 
the  west,  and  of  that   on    the   north:   it 
was    erected   on   a    rock   of  fifty  euhit.s 
[seventy-five  feet]  in  height,  an-! 
a  great  precipice.    On  the  corner  where 
it  joined  to  the  two  cloisters  "i  I 
pie,  it  had  passages  down  t<>  tht 
through  which  the  guards  went 
ways  among th<  with  their  arm*, 

on  the  Jewish  festivals,"  &       It 

:  !,rs,  as  the  soldiers  were  return- 
ing, that  the  tumuli  -  .  or  ih<« 
crowd  so  dense,  that  thej  • 
to  hear  him  along  to  rescue   b 
their  vi-   • 

jilr.    The  rush  of  the  multitude. 

\h  km!    Th 
Comp.  Luke  x\ii! 

37.  May  Itpeah  uni 
the  privilege  of  making  mydefisnea  be- 
fore lie 

the  cause  of  my  accusation,  of  tb.s  tu- 
mult, a  c.    '  1  ansi  Uu  " 


296 


THE  ACTS. 


[A.  D.  (JO 


thee  1  Who  said,  Canst  thou  speak 
G  reek  1 


Implying  that  if  he  could,  he  might   be 

f)ermitted  to  speak  to  him.  The  Greek 
anguage  was  that  which  was  then  al- 
most universally  spoken,  and  it  is  not  im- 
probable that  it  was  the  native  tongue 
of  the  chief  captain.  It  is  evident  that 
he  was  not  a  Roman  by  birth,  fur  he  says 
(ch.  xxii.  28)  that  he  had  obtained  the 
privilege  of  citizenship  by  paying  a  great 
sum.  The  language  which  the  Jews 
spoke,  was  the  Syro-chaldaic  ;  and  as  he 
took  Paul  to  be  an  Egyptian  Jew  (ver.  3S.), 
he  supposed  from  that  circumstance  also, 
that  he  was  not  able  to  speak  the  Greek 
language. 

38.  Art  not  thou  that  Egyptian.  That 
Egyptian  was  probably  a  Jew,  who  re- 
sided in  Egypt.  Josephus  has  given  an 
account  of  this  Egyptian,  which  striking- 
ly accords  with  the  statement  here  re- 
corded by  Luke.  See  Josephus'  Antiq. 
b.  xx.  ch.  viii.  §  6,  and  Jewish  War,  b.  ii. 
ch.  xiii.  §  5.  The  account  which  he 
gives  is,  that  this  Egyptian,  whose  name 
he  does  not  mention,  came  from  Egypt  to 
Jerusalem,  and  said  that  he  was  a  pro- 
phet, and  advised  the  multitude  of  the 
common  people  to  go  with  him  to  the 
Mount  of  Oiives.  He  said  further,  that 
he  would  show  them  from  thence  how 
the  walls  of  Jerusalem  would  fall  down  ; 
and  he  promised  them  that  he  would  pro- 
cure for  them  an  entrance  through  those 
walls  when  they  were  fallen  down. 
Josephus  adds  (Jewish  War),  that  he  got 
together  thirty  thousand  men  that  were 
deluded  by  him,  "these  he  led  round 
about  from  the  wilderness  to  the  mount, 
which  was  called  the  Mount  of  Olives, 
and  was  ready  to  break  into  Jerusalem 
by  force  from  that  place."  But  Felix, 
who  was  apprized  of  his  movements, 
marched  against  him  with  the  Roman 
soldiers,  and  discomfited  him,  and  slew 
four  hundred  of  them,  and  took  two  hun- 
dred alive.  "But  the  Egyptian  escaped 
himself  out  of  the  fight,  but  did  not  ap- 
pear any  more."  It  was  natural  that  the 
Roman  tribune  should  suppose  that  Paul 
was  this  Egyptian,  and  that  his  return 
had  produced  this  commotion  and  ex- 
citement among  the  people.  H  Modest 
an  uproar.  Producing  a  sedition,  or  a 
rising  among  the  people.  Greek,  "Thf)t 
Egyptian,  who  before  these  days  having 
risen  up."  IF  Into  the  wilderness.  This 
corresponds  remarkably  with  the  account 
of  Josephus.    He  indeed  mentions  that 


38  Art  not  thou  that  '  Egyptian; 
which  before  these  days  madest  an 

»  This  Egyptian  roie  A.D.  55.  c.5.36. 

he  led  them  to  the  Mount  of  Olives,  but 
he  expressly  says  that "  he  led  them  round 
about  from  the  wilderness."  This  wil- 
derness was  the  wild  and  uncultivated 
mountainous  tract  of  country,  lying  to  the 
east  of  Jerusalem,  and  between  it  and 
the  river  Jordan.  See  Note,  Matt.  iii.  1. 
It  is  also  another  striking  coincidence 
showing  the  truth  of  the  narrative,  that 
neither  Josephus  nor  Luke  mention  the 
name  of  this  Egyptian,  though  lie  was  so 
prominent  and  acted  so  distinguished  a 
part.  IT  Four  thousand  men.  There  is 
here  a  remarkable  discrepancy  between 
the  chief  captain  and  Josephus.  The 
latter  says  that  there  were  thirty  thousand 
men.  In  regard  to  this,  the  following  re- 
marks may  be  made.  (I.)  This  cannot 
be  alleged  to  convict  Luke  of  a  false 
statement,  for  his  record  is,  that  tiie  chief 
captain  made  this  statement,  and  it  can- 
not be  proved  that  Luke  has  put  into  his 
mouth  words  which  he  did  not  utter.  All 
that  he  is  responsible  for  is,  a  correct 
report  of  what  the  Roman  tribune  said, 
not  for  ihe  truth  or  falsehood  of  his  state- 
ment. It  is  certainly  possible  that  that 
might  have  been  the  common  estimate  of 
the  number  then,  and  that  the  account 
given  by  Josephus  might  have  been 
made  from  more  correct  information.  Or 
it  is  possible,  certainly,  that  the  statement 
by  Josephus  is  incorrect.  (2.)  If  Luke 
were  to  be  held  responsible  for  the  state- 
ment of  the  number,  yet  it  remains  to  be 
shown  that  he  is  not  as  correct  a  histo- 
rian as  Josephus.  Why  should  Josephus 
be  esteemed  infallible,  and  Lij\e  false  1 
Why  should  the  accuracy  of  Luke  be 
tested  by  Josephus,  rather  than  the  accu- 
racy of  Josephus  by  Luke  ?  Infidels 
usually  assume  that  Josephus  and  other 
profane  historians  are  infallible,  and  then 
endeavour  to  convict  the  sacred  writers 
of  falsehood.  (3.)  The  narrative  of 
Luke  is  the  more  probable  of  the  two. 
It  is  more  probable  that  the  number  was 
only  four  thousand,  than  that  it  was  thirty 
thousand.  For  Josephus  says,  that  foui 
hundred  were  killed,  and  two  hundred 
taken  prisoners;  and  that  thus  they  were 
dispersed.  Now,  it  is  scarcely  credible, 
that  an  army  of  thirty  thousand  despera 
does  and  cut-throats  would  be  dispersed 
by  so  small  a  slaughter  and  captivity 
Rut  if  the  number  was  originally  but  four 
thousand,  it  is  entirely  credible  that  the 
loss  of  six  hundred  would  discourage  and 


A  D.  GO.] 


C1IAITKK    XXII. 


uproar,  and  leddest  out  into  tho 
wilderness  tour  thousand  men  that 
were  murderert  ? 

39  But  Paul  said,"  I  am  a  man 
which  in/I  a  Jew  of  Tarsus,  a  citi/ 
in  Cilicia,  a  b  citizen  o(  no  mean 
city  :  and  1  beseech  thee,  sutler  me 
to  speak  unto  the  people 

40  And  when  he  had  given  him 
license,  Paul  stood  on  the  stairs, 
and  beckoned  c  with  the  hand  unto 

ac.9.11;22.3.         fc  c.22.25.         cc.12.17. 

dissipate  the  remainder.  (1.)  It  is  possi- 
ble that  the  chief  captain  refers  only  to 
the  organized  Sicarii,  or  murderers  that 
the  Egyptian  led  with  him.  and  Josephus 
to  the  multitude  that  afterwards  joined 
them,  the  rabble  of  the  discontented  and 
disorderly  that  joined  them  00  their 
march.  Or,  (5.)  There  may  have  been 
an  error  in  transcribing  Josephus.  It  has 
been  supposed  that  he  originally  wrote 
four  thousand,  but  that  ancient  copyists, 
mistaking  the  A  delta,  four,  for  A  lambda, 
thirty,  wrote  thirty  thousand,  instead  of 
fb'ir  thousand.  Whichever  of  thi 
tions  be  adopted  is  not  material.  IT  Which 
were  murderers.  Six^/ww.  Siearii.  This 
is  originally  a  Latin  word,  and  is  derived 
from  Siea,  a  short  sword,  or  sabre,  or 
crooked  knife,  which  could  be  easily  con- 
cealed under  the  garment.  Hence  it 
came  to  denote  assassins,  and  to  be  ap- 
plied to  banditti,  or  robbers.  It  does  not 
mean  that  they  had  actually  committed 
murder,  but  that  they  were  desperadoes 
and  janditti,  and  were  drawn  together 
fo;  purposes  of  plunder  and  of  blood. 
This  class  of  people  was  exceedingly 
numerous  in  Judea.  See  Notes,  Luke 
x.  30. 

39.  A  Jew  of  Tarsus.  A  Jew  by  birth. 
See  Note,  ch.  ix.  11.  IT  Of  no  mean  city. 
Not  obscure,  or  undistinguished.  lie 
could  claim  an  honourable  birth,  so  fir 
as  the  place  of  his  nativity  was  concern- 
ed. See  Note,  ch.  ix.  11.  Tarsus  was 
much  celebrated  for  its  learning,  and  was 
atone  time  the  rival  of  Alexandria  and 
Athens.  Xenophon  calls  it  a  great  and 
flourishing  city.  Anabasis.  Josephus 
(Antaq.  b.  i.  ch.  vi.  v  6)  says,  that  it  hi 
the  metrapaUe,  and  most  renowned  cUu 
among  them  [the  CiHcians). 

40.    License.      Liberty ;    pe 
f  On  the  stairs.     Note,  ver.  3;").     X   Beck- 
oned with  the  hand.      Waving  the  band 
as  a  sign  that  he  was  about   10  address 
them,  and  to  produce  silence,  and  atten- 


the  people :  and  a  hen  th< 

made  B  on  at  silence,  be  Bpake  unto 

them  in  the  1  [ebrew  ton 

(11  IPTER   XXII. 
A  J  BN,  •'  brethren,  and  fathers, 
L**   bear  j  e  my  defi  nee,  '  which  i 
make  now  unto  yon. 

'J  (And  a  Inn  they  beard  that  he 
spake   in   the    Hi  oe    to 

them,  they  kept  the  n 

and  he  s.nlli,) 

d  C.7J.         I   nv  ' 


don.    See  ch.  xii.  17.    "  In  tht    , 

tongue.  The  language  whicl 

by  the  Jews,  whii  h  was  then  ■  mixture 

of  the  ( Ihaldee  and  Syriac,  call< 

chaidaic     This  language   he   d< 

used  on  thisoccasion  in  prefen  nee  i"  the 

Greek,  because  it  wae  understooi 

by  the  multitude,  and  would  tend  to  eos> 

ciliate  ilieni  if  they  beard  bin  address 

them  in  their  ow  n  I  he  W« 

lowing  chapter  should  nave  been  eon- 

nccted    with   tins.     The  di\  iaiofl 
unnatural. 

(II  UTI'.K   \.\II. 
1.  M(  n,  brethren,  and  fa 
fence  was  addresst  d  to  the  h  •■ 
Paul  i  oiiiuienei  dii  with  an  expn 
sincere  respect  lor  them.    Stephen  l><  gan 
Ins  defence  with  the  same  form 

Note,  ch.  \  ' 
Against  the  charges  brought  against  me. 
Those  charges  were,  that    be   had  endea- 
voured  to   prejudice  men   ev<  r 
against  the  Jews,  and  the  law,  and  the 
temple    ch.  ixi.  28.    In  order 
this  charge,  Paul  stated    1     Thai  be  bad 
been  born  a  Jew.  and  bad  enjoyed  all  tho 

advantagi  A iah  education    \«  r. 

3.) ;  (2.)  He  recounted  the  <  ircun 

Of  his  conversion,  and  the  reason  why  he 

believed  thai  be  was  called  to  •,  reach  the 

gospel  (ver.   I     16);  Hi 

to  stale  the  n  asom  whj  he  •••••  ni  among 

the  <  ientilee,  and  «  •. 

\  indii  ate  bis  conduct  then 

but  at  this  point,  at  the  nan 

defence  was  interrupted  b 

multitude,  and    be    W 

bis  de- 
fer* e,  there!!  re,  bad  '•■     i  en  -  Sered  to 
lim.-b  it,  it  i-  impm      •    ' 
eertainty.     On  anotl 
ever,  he  was  permitti 
defem  e,  and   perhaps  to  corap  • 

train  of  thought  whieh  he   hud    p 
to  pur 
2,  Th<  H 


298 


THE  ACTS. 


[A.  D.  CO. 


3  I  am  a  verily  a  man  which  am 
a  Jew,  born  in  Tarsus,  a  city  in 
Cilicia,  yet  brought  up  in  this  city, 
at  the  feet  of  ''  Gamaliel,  and  taught 
according-  c  to  the  perfect  manner 
of  the  law  of  the  fathers,  and  was 
d  zealous  towards  God,  as  ye  c  all 
are  this  day. 

4  And  I  persecuted  f  this  way 
unto  the  death,  binding  and  deliver- 
ing into  prisons  both  men  and  wo- 
men. 

5  As  also  the  high-priest  doth 
bear  me  witness,  and  all  the  estate 
of  the  elders :  from  whom  also  1 
received  letters  unto  the  brethren, 
and  went  to  Damascus,  s  to  bring 
them  which  were  there,  bound,  unto 
Jerusalem,  for  to  be  punished. 

6  And  it  came  to  pass,  that  as  I 
made  my  journey,  and.  was  come 

ac.21.39.  2Cor.ll.22.  Phil.3.5.       tc.5.34.      CC.2G.5. 
d  Gal. 1. 14.        ec.21.20.  Roni.10.2. 


3.  Born  in  Tarsus.  Note,  ch  x\i.  39. 
H  Brought  up  in  this  city.  In  Jerusalem, 
sent  there  for  the  advantage  of  more  per-, 
feet  instruction  in  the  law.  IT  At  the  feci 
of  Gamaliel.  As  a  scholar,  or  disciple  of 
Gamaliel.  The  phrase  to  sit  at  the  feet  of 
one,  is  expressive  of  the  condition  of  a 
disciple  or  learner.  Comp.  Deut.  xxxiii.  3. 
Luke  x.  39.  It  is  prcbable  that  the  expres- 
sion arose  from  the  fact  that  the  learners 
jeeupied  a  lower  place  or  seat  than  the 
teacher.  The  phrase  is  expressive  of  hn- 
nility  and  a  lower  condition.  On  the  cha 
'acter  and  rank  of  Gamaliel,  see  Note  on 
ch.  v.  31.  Paul  mentions  his  having  been 
nstructed  in  this  manner,  in  order  to  show 
.hat  he  was  entitled  to  the  full  privilege  of 
.hp  Jew,  and  that  he  had  had  every  oppor- 
tunity to  become  fully  acquainted  with  the 
jature  of  the  law.  IT  According to  the  perfect 
manner.  k*t«  k%^\^n»v.  By  strict  dili- 
gence, or  exact  care;  or  m  the  utmost 
"igour  and  severity  of  that  instruction. 
No  pains  were  spared  to  make  him  un- 
derstand and  practise  the  law  of  Moses. 
T  The  law  of  the  fathers.  The  law  of  our 
fathers;  i.e.  the  law  which  they  received, 
and  handed  down  to  us.  Paul  was  a 
Pharisee  ;  and  the  law  in  which  he  had 
been  taught  was  not  on'y  the  written  law 
of  Moses,  but  the  traditional  law  which 
had  been  handed  down  from  former  times. 
Note,  Matt.  iii.  6.  H  And  was  zealous  to- 
wards God.  Gal.  i.  14.  He  had  a  constant 
burning  zeal  for  God  and  bis  law,  which 


nigh  unto  Damascus  about  noon, 
suddenly  there  shone  from  heaven 
a  great  light  round  about  me. 

7  And  I  fell  unto  the  ground, 
and  heard  a  voice  saying  unto  me, 
Saul,  Saul,  why  persecutest  thou 
me  1 

8  And  I  answered,  Who  art  thou, 
Lord  1  And  he  said  unto  me,  I  am 
Jesus  of  Nazareth,  whom  thou  per- 
secutest. 

9  And  they  that  were  with  me 
saw  h  indeed  the  light,  and  were 
afraid  ;  hut  they  heard  not  the  voice 
of  him  that  spake  to  me. 

10  And  I  said,  What  shall  I  do, 
Lord  1  And  the  Lord  said  unto 
me,  Arise,  and  go  into  Damascus  ; 
and  there  it  shall  be  told  thee  of  all 
things  which  are  appointed  for  thee 
to  do. 

/c.S.3;26.9-13.  Phil.3.6.  lTim.1.13.  g  c.'J.2,&c. 

A  Dan. 10.7. 


was  expressed  not  only  by  scrupulous  ad- 
herence to  its  forms,  but  by  persecuting 
all  who  opposed  it.   ver.  4,  5. 

4.  And  J  persecuted,  ch.  viii.  3.  ?  Thi 
way.  Those  who  were  of  this  mode  of 
worshipping  God ;  that  is,  Christians 
Note,  Acts  ix.  2.  II  Unto  the  death.  In 
tending  to  put  them  to  death.  He  did 
not  probably  put  any  to  death  himself, 
but  he  committed"  them  to  prison,  he 
sought  their  lives,  he  was  the  agent  em- 
ployed in  arresting  them;  and  when  they 
were  put  to  death,  he  tells  us  that,  he 
gave  his  voice  against  them  (Acts  xxvi. 
10);  that  is,  he  joined  in,  and  approved  of 
their  condemnation.  v,  Delivering  into 
prisons,  &c.  ch.  viii.  3. 

0.  As  also  the  high-priest,  &c.  Note, 
ch.  ix.  2.  If  All  the  estate  of  the  elders 
Greek.  All  the  presbytery;  that  is,  the 
whole  body  of  the  sanhedrim,  or  great 
council  of  the  nation.  *fl  Unto  the  brethren. 
The  Jewish  brethren,  who  were  at  Da- 
mascus. Paul  here  speaks  as  a  Jew,  and 
regards  his  countrymen  as  his  brethren. 

6.  As  I  made  my  journey.  As  I  was  on 
my  journey.  IT  About  noon.  ch.  xxvi.  13. 
"  At  mid-day."  This  circumstance  ia 
omitted  by  Luke  in  his  account  in  ch.  ix. 
Paul  mentions  it,  as  being  the  more  re- 
markable since  it  occurred  at  mid-day,  to 
show  that  he  was  not  deluded  by  any  me- 
teoric or  natural  appearances,  which  usu- 
ally occur  at  night. 

6—11.  See  Notes,  ch.  ix.  3—7 


A,  1)   GO.] 


CHAPTER   Wll. 


11  And  when  I  could  not  set-  foi 
the  glory  of  that  light,  being  led 
by  the  hand  of  them  that  wen-  with 
me,  I  came  into  Damascus. 

1  2  And  one  Ananias,  ■  a  devout 
man  according  to  the  law,  haying  a 
good  b  report  of  all  the  .lews  which 
dwelt  there, 

13  Came  unto  me,  and  stood,  and 
said  unto  me,  Brother  Saul,  receive 
thy  sight.  And  the  same  hour  I 
looked  up  upon  him. 

14  And  he  said,  The  c  God  of 
our  fathers  hath  chosen  d  thee,  that 

a  c.9.17.         b  c.  10.22.  ITim. 3.7.  Heb.U.2.         cc.3. 
I3;5.30.  dch.c.9.15.  Gal. 1.15.  e  ver.lS.  lCor.9, 

];15.8. 


1 1 .  The  glory  of  that  light.  The  splen- 
dour, the  intense  brilliancy  of  the  light. 
See  this  and  its  effects  explained  in  the 
Note  on  ch.  ix.  8. 

12,  13.  See  Notes,  ch.  ix.  17, 18 

14.  Shouldest  know  his  will.  His  will  in 
the  plan  of  salvation,  and  in  regard  to 
your  future  life.  IT  And  see  thai  Jusl  One. 
The  Messiah.  Note,  ch.  hi.  It.  As  Paul 
was  to  be  an  apostle,  and  as  it  was  the 
peculiar  office  of  an  apostle  to  bear  wit- 
ness to  the  person  and  deeds  of  the  Lord 
Jesus  (Note,  ch.  i.  21,  22.)  it  was  necessa- 
ry that  he  should  see  him,  that  thus  he 
might  be  a  competent  witness  of  his  re- 
surrection. T  Shouldest  hear  the  voice  of 
his  mouth.  Shouldst  hear  and  obey  his 
commands. 

15.  For  thou  shalt  be  his  witness,  &c.  As 
an  apostle  to  testify  to  all  men  that  the 
Messiah  has  come ;  that  he  has  died  ;  that 
he  has  risen ;  and  that  he  is  the  Saviour 
of  the  world.  ^  Of  what  thou  hast  seen 
and  heard.  Of  the  remarkable  proof 
which  has  been  furnished  you  of  the  di- 
vine mission  and  character  of  the  Lord 
Jesus. 

16.  And  now  why  tarricst  thou  ?  Why 
dost  thou  delay,  or  wait  any  longer?  These 
words  are  not  recorded  by  Luke  inch,  ix., 
where  he  has  given  an  account  of  the 
conversion  of  Paul:  but  there  is  nothing 
here  contradictory  to  his  statement. 
IT  And  wash  away  thy  sins.  Receive 
baptism,  as  an  act  expressive  of  ih 

ing  away  of  sins.  It  cannot  be  intended 
that  the  external  rite  of  baptism 
ficient  to  make  the  soul  pure,  but  thai  it 
was  an  ordinance  divinely  appointed  as 
expressive  of  the  washing  away  of  SUM, 
or  of  purifying  the  heart.  Con;;. 
22     Sinners  are  represented  in  t! 

in     To 


thou   Bhouldesl   know  hi-,  will,  and 

sec  '  thai  Jus1  •'Our,  ;uid  shouldest 
hear  the  voice  i'  of  his  mouth* 
1 5  For  thou  "  shalt  be  his  «  it. 
into  all  men,  of  what  thou 

hast  Been  and  heard. 

Ill    And  now,  why  tarricst  thou  1 
arise,  and    be   baptised,    and 
away  thy  sins,  calling  J  on  th< 

of  the  Lord, 

17   And    i 
when   1  was  come  again  to  J 
lein,  even  while   I   prayed  in  the 
temple,  I  was  in  a  trai 

/c.3.H;7.51.       rlOor.llJS.Ocl.LlS,       hcJt.lt. 
26.i6,tc.         <Htb.IO.3fl   li.t.JJi. 
lCor.l.2.  kSCor.lSA 

uxuA  away  the  the  purifying 

of  the  soul  from  this  polluted  in 
1  Cor.  vi.  11.  Rev.  L  6  ;  vii.  14.   I 
Ps.  li.  2.  7.    *  Calling  on  t>i<-  not 
Lord,     for    pardon   and    sanctificalion. 
Rom.  x.  13,    •■  Whosoever  shall  call  upon 
the  name  of  the  Lord  shall  [j 

was  proper  thai  this  calling  on  th< 
of  the  Lmi  should  be  connect!  d  with  tho 
ordinance  of  baptism.  Thai  ordinance 
was  expressive  or  o  purifying  which  the 
Lord  onlv  could  produce.  It  is  proper 
that  the  rite  of  baptism  should  be  attend* 
ed  with  extraordinary  j»r:i 
be  who  is  to  be  baptised  should  I 

the  occasion  of  peculiar  and  verj 
religious    exercises.     The    external     rite 
will  avail  nothing  without  the  pardoning 
mercy  of  God. 

17.   When  I  wan  come  again  to  Jenuev 
lem.    That  is,  three  j 
version.     See   Gal.  i.  17,  18      t  1 
prayed  in  the  temple.    Paul,  like  the  otha* 
converts  to  Christianity  from 
Jews,  would  naturally  i 
his  devotions  in  the  temple.    We  i 
with  repeated  insl 
ing  to  comply  with  the  customs  of  the 

I 
Greek,  ch.  x.  10.     ' 

haps  he  her. 

mentions    8  Cor.xii   I     '•    ■•■  hich  I 

"  visions    and    r<\  i  I    •:<{." 

tn  that    place  be    mentions    bis    b 

■•  caught  up  to  the  third 

and  "  into  paradisi  I 

words  which  it  w  :   r  a 

man   to   utter"   \ 

however,  th  • 

that  remari  i 

tive  would  rather  imply  thai  I 

Lppeared  bo  him  in  the  tamplfl  fa    \ 


300 


18  And  saw  °  him  saying-  unto 
me,  Make  haste,  and  get  thee  quick- 
ly out  of  Jerusalem:  for  they  will 
not  receive  thy  testimony  concern- 
ing me. 

19  And  I  said,  Lord,  they  iknow 
that  I  imprisoned  and  beat  in  every 
synagogue  them  that  believed  on 
thee : 

20  And  when  the  blood  of  thy 
martyr  Stephen  was  shed,  I  c  also 


THE  ACTS.  [A.  D.  GO. 

was  standing  by,  and  consenting* 
d  unto  las  death,  and  kept  the  rai- 
ment of  them  that  slew  him. 

21  And  he  said  unto  me,  Depart : 
for e  I  will  send  thee  far  hence,  unte 
the  Gentiles. 

22  And  they  gave  him  audience 
unto  this  word,  and  then  lift  up 
their  voices,  and  said,  Away  with 
such  a  fellow  from  the  earth  :  for  f  it 
is  not  fit  that  he  should  live. 

dc.S.l.        e  c.13.2,47.  Rom. 1.5;  12.13;  15.16.  Gal.S 
7,8.  Eph.3.7,8.  lTim.2.7.       /c.25.24. 


him  a  direct  command  to  go  to  the  Gen- 
tiles. Paul  had  now  stated  the  evidence 
of  his  conversion,  which  appears  to  have 
been  satisfactory  to  them :  at  least  they 
made  no  objection  to  his  statement;  he 
had  shown  by  his  being  in  the  temple 
his  respect  for  their  institutions ;  and  he 
now  proceeds  to  show  that  in  his  other 
conduct  he  had  been  directed  by  the  same 
high  authority  by  which  he  had  been  call- 
ed into  the  ministry,  and  that  the  com- 
mand had  been  given  to  him  in  their  own 
temple  and  in  their  own  city 

18.  And  saw  him.  Evidently  the  Lord 
Jesus,  ver.  14.  He  had  received  his 
commission  from  him,  and  he  now  receiv- 
ed a  distinct  command  to  go  to  the  Gen- 
tiles. IT  For  they  will  not  receive.  The 
inhabitants  of  Jerusalem,  probably  includ- 
ing both  Jews  and  Christians.  The  Jews 
would  not  listen  to  him,  because  he  had 
become,  in  their  view,  an  apostate,  and 
they  would  hate  and  persecute  him  The 
Christians  would  not  be  likely  to  receive 
him.  for  they  would  remember  his  former 
persecutions,  and  would  be  suspicious  of 
him,  because  he  had  been  so  long  in 
Arabia,  and  had  not  sooner  connected 
nimself  with  them.  See  Note  on  ch.  ix. 
26.  '•'  And  when  Saul  was  come  to  Jeru- 
salem, he  assayed  to  join  himself  to  the 
disciples;  but  they  were  all  afraid  of 
him,  and  believed  not  that  he  was  a  dis- 
ciple." 

19.  And  1  said,  Lord.  This  shows  that 
it  was  the  Lord  Jesus,  whom  Paul  saw  in 
a  trance  in  the  temple.  The  term  Lord 
is  usually  applied  to  him  in  the  Acts. 
Note,  ch.  i.  24.  f  They  know.  Chris- 
tians know ;  and  they  will  therefore  be 
not  likely  to  receive  to  their  fellowship 
their  former  enemy  and  persecutor. 
H  Beat  in  every  synagogue.  Beating,  or 
scourging,  was  oftendone  in  the  syna- 
gogue. See  Note,  Matt  x.  17.  Comp. 
Acts  \>.vi.  11.   It  was  customary  for  those 


who  were  converted  to  Christianity,  still 
to  meet  with  the  Jews  in  their  syna- 
gogues, and  to  join  with  them  in  their 
worship. 

20.  The  Hood  of  thy  martyr  Stephen 
teas  shed.  See  ch.  vii.  53 ;  viii.  1.  IT  jf 
was  standing  by.  ch.  vii.  58.  T  And  con- 
senting unto  his  death,  ch.  viii.  !.  11  And 
kept  the  raiment.  The  outer  robes  or 
garments  which  were  usually  laid  aside, 
when  they  engaged  in  running  or  labour- 
See  ch.  vii.  58.  All  this  showed,  that 
though  Paul  was  not  engaged  in  stoning 
Stephen,  yet  he  was  with  them  in  spirit, 
and  fully  accorded  with  what  they  did. 
These  circumstances  are  mentioned  here 
by  him,  as  reasons  why  he  knew  that  he 
would  not  be  received  by  Christians  as 
one  of  their  number,  and  why  it  was  ne- 
cessary, therefore,  for  him  to  turn  to  the 
gentile  world. 

21.  And  he  said  unto  me,  Depart.  Be- 
cause the  Christians  at  Jerusalem  would 
not  receive  him.  IF  Far  hence.  Paul 
travelled  far  in  the  heathen  nations.  A 
large  part  of  his  time  in  the  ministry  was 
spent  in  remote  countries,  and  in  the 
most  distant  regions  then  known.  See 
Rom.  xv.  19. 

22.  And  they  gave  him  audience.  They 
heard  him  patiently.  H  Unto  this  word. 
The  word  Gentiles.  IF  Away  with  such  a 
fellow.  Greek,  Take  such  a  man  from 
the  earth ;  i.  e.  put  him  to  death  It  is 
language  of  strong  indignation  and  ah-? 
horrence.  The  reasons  of  their  indigna- 
tion were:  not  that  thev  supposed  that  the 
Genviles  could  not  be  brought  into  cover 
nant  with  God,  for  they  would  them- 
selves compass  sea  and  land  to  make  one 
proselyte  ;  but  they  were,  (1.)  That  they 
believed  that  Paul  taught  that  they  might 
be  saved  without  conforming  to  the  law 
of  Moses ;  and,  (2.)  His  speech  implied 
that  the  Jews  were  more  hardened  than 
the  Gentiles,  and  that  lie  had  a  greater 


A.D.  GO.] 


CHAPTEH  XXII. 


23  And  as  they  cried  out,  and 
cast  oil*  their  clothes,  and  threw 
dust  into  the  air, 

0 1  The  chief  captain  command- 
ed  him  to  be  broughl  into  the  cas- 
tle, ami  bade  thai  be  should  be 
examined  by  scourging ;  that  be 
might  know  wherefore  they  cried 
so  against  him. 

25  And  as  they  hound  him  with 
thongs,  Paul  said  unto  the  centu- 
rion that  stood  by,  Is  it  lawful  for 


prospect  of  success  in  bringing  them  to 
God  than  lie  had  in  regard  to  the  Jews. 

23.  Coat  off  their  clothes.  Their  outer 
garments.  Probably  they  did  it  noti  in- 
lending  to  Stone  him.  ch.  vii.  58.  If  And 
threw  duet  into  the  air.  As  ezpressh  e  of 
their  abhorrence  and  indignation.  This 
was  a  striking  exhibition  of  rage  and 
vindictive  malice.  Paul  was  guarded  by 
Roman  soldiers,  so  that  they  could  net 
injure  him ;  and  their  only  way  of  ex- 
pressing their  wrath  was  by  menaces  and 
threats,  and  by  these  tokens  of  furious  in- 
dignation. Thus  Shimei  expressed  his 
indignation  against  David  by  enreing  him, 
and  throwing  stones  at  him,  and  casting 
dust.   2  Sam.  xvi.  13. 

24.  The  castle.  The  tower  of  Antonia. 
fie  would  be  there  removed  entirely 
from  the  wrath  of  the  Jews.  ^  Should 
be  examined.  'Anrifrrdut.  The  word 
examine  with  us  commonly  means  to  in- 
quire, to  question,  to  searcn  for,  or  to  look 
carefully  into  a  subject.  The  word  here 
used  is  commonly  applied  to  metals  whose 
nature  is  tested,  or  examined  by  fire;  and 
then  it  means  to  subject  to  torture  or  tor- 
ments, in  order  to  extort  a  confession, 
where  persons  were  accused  of"  crime. 
It  was  often  resorted  to  among  the  an- 
cients. The  usual  mode  has  been  by  the 
rack,  but  various  kinds  of  torment 

been  invented  in  order  to  extort  eooiee- 
Bions  of  guilt  from  those  who  wen-  aecue- 
ed.   The  whole  practice  has  been  one  of 
the  most  flagrant  violations  of  just 
one  of  the  foulest  blots  on  human  Datura 
In   this  case,  the  tribune  Raw  mat   Paul 
was  accused  violently  by  the  J> 
was  ignorant  of  the  Hebrew  lat 
and  had  not  probably  understood  the  ad- 
dress of  Paul ;  ho  supposed  firona 
traordinary  excitement   that    Paul    must 
have  been  guilty  of  some  Sagranl  oflenee, 
and  he  therefore  resolved  to  tub 
lo  torture,  to  extort  from  him  a  confession. 
2  C 


yu  to 

man,  "  and  uncondein: 

W  hen   tin-  centurion 
///(//,  In-  went  and.  told  the  chief 
captain.  Baying,  Take  h<  ed  what 
thou  doesl :  for  this  m 

man. 

■-'?  Then  the  chief  captain 

and    said     unto    him,   T.  II    i.     . 

thou  a  Roman  !    1 1<  -aid,  i  i    . 

\nd     the    chief   captain    au- 

Bwered,  With  a  gn  at  sum  i 


''  By  scourging.    By  the  ■courge  "r  whip 

( 'oinp.  IIeb.  \i.  36.     Tin-    •. 

of  torture,  in  order  to  eitorl  i  aaerel  from 

thoae  who  were  aeeuaed. 

85,    Bound   him   with    thonge      With 
cords,  preparatory  to  '    / 

lawful,  &C.      ii    was   dirrrllv    COO 

the  Roman  law,  to  bind  and  -•  > 

Roman  citizen    Sec   Note,  mi  ch.  xvi 
36,  37. 

28.    With  'i   .-  -  ■'    n  7i  ■  '  lamed  I  this 
freedom    Thu  freedom,  or  privilege  afl 

Roman  citizenship.      From   this   it  would 

seem,  that  the  privilege  "i  bail 

man  citizen  might  be  pur 

haps  he  reter<.  however,  !■>  the  espO—OS 

which  were  necessarily  attendant  in  pass* 

ing  through  the  proper/orsu  ol 

ing  a  Roman  citizen.    The  argument  of 

the   tribune  in  this  ease  is   this  : — '  /  •>!►- 

rained   this  privilege  at   a  great  price. 

Whence  did  you  1'aul.  thai  pOOf  and  pet> 

Becuted,  obtain  the  means  or  becoming  a 
Roman  citizen?'       Paul    had    informed 

him  that   he  was  a  native     !    | '  ■ 
wi.  39  ;  and  the  chief  captain  i 

thai   that   was   not   a  tnd   that 

Paul  could  not  bavedi  riv<  ■ 

of  citizenship    from    his    birth. 

knm  free-horn,    1  wee  borne  Roman  >  m- 

Z"'n.  or  I  am  such  in  virtue  of  my  birth 
Various  optni  'a  (brmed  "i» 

the  question,  in  what  way  or  for  what 
reasons  Pad  tvai  entitled  to 
of  a  Romas  citizen 

thai  Torsos  wai  a  Rom  in 
■   he  thos  bet  an* 
/en.     But  of  this  thi 
io  he  suili.  ienl  i  rool      I' 
that  it  w  ! 

i  ndowed  with  the  . 

<  bear,  after  it  had 

wars.     (.1.  D 

conferred  en  j 


302 


THE  ACTS 


[A.  D.  GO 


1    this   freedom      And   Paul  said, 
But  I  was  free  born. 

29  Then  straightway  they  de- 
parted from  him  which  should 
have  l  examined  him  :  and  the 
chief  captain  also  was  afraid,  after 
he  knew  that  he  was  a  Roman,  and 
because  he  had  bound  him. 

30  On  the  morrow,  because  a  he 
would  have  known   the   certainty 

i  or,  tortured  him.         a  c. 13.18. 


one  could  bestow  on  his  friends  and  com- 

fKinions,  a  country  (i.  e.  a  free  country), 
aws,  honour,  authority  over  the  river 
(Cydranus),  and  the  neighbouring  sea." 
Free  cities  were  permitted  in  the  Roman 
empire  to  use  their  own  laws  and  cus- 
toms, to  have  their  own  magistrates,  and 
they  were  free  from  being  subject  to  Ro- 
man guards.  They  were  required  only 
to  acknowledge  the  supremacy  and  au- 
thority of  the  Roman  people,  and  to  aid 
them  in  their  wars.  Such  a  city  was 
Tarsus,  and  having  been  born  there,  Paul 
was  entitled  to  these  privileges  of  a  free 
man.  Many  critics  have  supposed  that 
this  privilege  of  Roman  citizenship  had 
been  conferred  un  some  of  the  ancestors 
of  Paul,  in  consequence  of  some  distin- 
guished military  service.  Such  a  con- 
ferring of  the  rights  of  citizenship  was 
I  not  unusual,  and  possibly  might  have  oc- 
curred in  this  case.  But  there  is  no  di- 
rect historical  proof  of  it ;  and  the  for- 
mer fact,  that  he  was  born  in  a  free  city, 
will  amply  account  for  his  affirmation 
that  he  was  free-born. 

29.  Then  straightway.  Immediately. 
They  saw  that  by  scourging  him  they 
would  have  violated  the  Roman  law, 
and  exposed  themselves  to  its  penalty. 
\  WKich  should  have  examined  him.  Who 
were  about  to  torture  him  by  scourging 
him.  ver.  24.  IT  Because  he  had  bound 
him.  Preparatory  to  scourging  him.  The 
act  of  binding  a  Roman  citizen,  with  such 
an  intent,  untried  and  uncondemned,  was 
unlawful.  Prisoners  who  were  to  be 
scourged  were  usually  bound  by  the 
Romans  to  a  pillar  or  post ;  and  a  similar 
custom  prevailed  among  the  Jews.  That 
it  was  unlawful  to  bind  a  man,  with  this 
intent,  who  was  tincondemned,  appears 
from  an  express  declaration  in  Cicero 
(against  Verres).  "  It  is  a  heinous  sin  to 
bind  a  Roman  citizen  ;  it  is  wickedness  to 
beat  him  ;  it  is  next  to  parricide  to  kill  him, 
and  what  shall  I  say  to  crucify  him  ?" 

30.  On  the  morrow  After  he  had  ar- 
rested Paul.    Paul  was  sliil  a  prisoner  ; 


wherefore  he  was  accused  of  the 
Jews,  he  loosed  him  from  his  bands, 
and  commanded  the  chief  priests 
and  all  their  council  to  appear,  and 
brought  Paul  down,  and  set  him 
before  them. 

CHAPTER  XXIII. 

A  ND    Paul,  earnestly  beholding 

-£*■  the    council,    said,    Men   and 

brethren,  I  b  have  lived  in  all  good 


ic.24.16.  2Cor.l.l2.  Heb  13.1S. 


and  if  suffered  to  go  at  liberty  among  tha 
Jews,  his  life  would  have  been  in  dan- 
ger. IT  And  commanded  the  chief  priests, 
&c.  Summoned  a  meeting  of  the  sanhe- 
drim, or  great  council  of  the  nation.  He 
did  this,  as  he  was  prevented  from  scourg- 
ing Paul,  in  order  to  know  what  he  had 
done,  and  that  he  might  learn  from  the 
Jews  themselves  the  nature  of  the  charge 
against  him.  This  was  necessary  for  the 
safety  of  Paul,  and  for  the  ends  of  jus- 
tice. This  should  have  been  done  with- 
out any  attempt  to  torture  him  in  order  to 
extort  a  confession.  IT  And  brought  Paul 
down.  From  the  elevated  castle  or  tower 
of  Antonia.  The  council  assembled  com- 
monly in  the  house  of  the  high-priest. 
IT  And  set  him  before  them.  He  brought 
the  prisoner  to  their  bar,  that  they  might 
have  an  opportunity  to  accuse  him,  and 
that  thus  the  chief  captain  might  learn 
the  real  nature  of  the  charge  against 
him. 

CHAPTER  XXIII. 
1.  And  Paul,  earnestly  beholding.  An- 
vitrxg.  Fixing  his  eyes  intently  on  the 
council  The  word  denotes  a  fixed  and 
earnest  gazing  5  a  close  observation.  See 
Luke  iv.  20.  Note,  Acts  iii.  4.  Paul 
would  naturally  look  with  a  keen  and 
attentive  ohservation  on  the  council. 
He  was  arraigned  before  them,  and  he 
would  naturally  observe  the  appearance, 
and  endeavour  to  ascertain  the  character 
of  his  judges.  Besides,  it  was  by  this 
council  that  he  had  been  formerly  com- 
missioned to  persecute  the  Christians,  ch. 
ix.  1,2.  He  had  not  seen  them  since  that 
commission  was  given.  He  would  natu- 
rally, therefore,  regard  them  with  an  at- 
tentive eye.  The  result  shows,  also,  that 
Paul  looked  at  them  to  see  what  was  the 
character  of  the  men  there  assemhled, 
and  what  wns  the  proportion  of  Pharisees 
and  Sadducees.  ver.  6.  IT  The  council. 
Gr.  The  sanhedrim  cil.  xxii.  30.  It  was 
the  great  council  composed  of  seventy 
elders,  to  whom  was  intrusted  the  affairs 
of  the   nation.    See    Note,  Matt.    i.  4. 


A.  D.  GO.l 


niAPTi:!*'  win, 


303 


conscience   before    God    until  this 
day. 

2     And    the    high-priest  Anani- 


V Men  and  brethren.  Or.  'Men,  breth- 
ren;' the  usual  form  of  beginning  an 
address  among  the  Jews.  See  ch.  ii.  'J'.». 
Ho  addressed  them  still  as  his  brethren. 
IT  /  have  lived  in  a!!  <S<><«1  conscience.  1 
have  conducted  myBeu  so  as  to  maintain 
a  good  conscience.  I  have  done  what  I 
believed  to  be  right.  This  was  a  hold 
declaration,  atior  the  tumult,  and  charges, 
and  accusations  of  the  previous  day  ch. 
xxii.);  and  yet  it  was  strictly  true.  I  lis 
persecutions  of  the  Christians  bad  been 
conducted  conscientiously.  Acts  rxvi.  'J, 
"I  verily  thought  with  myself,"  says  lie, 
"that  I  ought  to  do  many  ihinurs  contrary 
to  the  name  of  Jesus  of  Nazareth."  Of 
his  conscientiousness  and  fidelity  in  their 
service,  they  could  bear  witness.  Of  his 
conscientiousness  since,  he  could  make  a 
similar  declaration.  And  he,  doubtless, 
meant  to  say,  that  as  he  had  been  consci- 
entious in  persecution,  so  he  had  been  in 
his  conversion,  and  in  his  subsequent 
course.  And  as  they  knew  that  his  for- 
mer life  had  been  with  a  good  conscience, 
they  ought  to  presume,  that  he  had  main- 
tained the  same  character  still.  This  was 
a  remarkably  bold  appeal  to  be  made  by 
an  accused  man,  and  it  shows  the  strong 
consciousness  which  Paul  had  of  his  in- 
nocence. What  would  have  been  the 
drift  of  Paul's  discourse  in  proving  this, 
we  can  only  conjecture.  He  was  inter- 
rupted (ver.  2);  but  there  can  be  no  doubt 
that  he  would  have  pursued  such  a  course 
of  argument  as  should  tend  to  establish 
his  innocence.  1T  Before  God.  Gr.  To 
God.  rx  ©  =  *.  He  had  lived  (o  God,  ot 
with  reference  to  his  commands, 
keep  a  conscience  pure  in  his  sight.  The 
same  principle  of  conduct  he  states  more 
at  length  in  ch.  xxiv.  16:  "And  herein 
do  I  excuse  myself,  to  have  alwaj 

void  of  offence  toward  God  and 
toward  men.  IT  Until  this  day.  Includ- 
ing t fie  time  before  his  conversion  to 
riity,  and"  after.  In  both  condi- 
tions he  was  conscientious;  in  one.  con- 
scientious in  persecution  and  error,  though 
he  deemed  it  to  be  right;  in  the  other, 
conscientious  in  the  truth.  The  mere 
fid,  that  a  man  is  o 

prove  thai  be  is  right,  or  innocent    See 
Note  on  John  xvi.  2. 

2.  And  the  high-priest  inanias.  This 
Ananias  was,  doubtless,  the  ion  of  Nebe- 
diuus  (Job   \nt  it.  ch,  v  J3),  who  was 


as    commanded  them    thai 

by  him    to    unite    bun  ■  on  the 

mouth. 

•  JDO.IM2. 

high-priest     when   QusdratUS,    who     [.re- 
ceded Felix,  was  president 

•  bound  to  Rome  bj  I 
the  same  time  with  '. 

Of  the    temple,   that    tin  y    : 

account  of  their  <  ondui  I  I 

phos,  Am.  h.  xx.  <  b 
in  consequ<  ace  of  the  i 
Agrippa  the  Younger,  they 
ed,  and  return*  d  to  J<  rusali  m. 
however,  was   not   n  stored  i"  th< 
of  high-priest    For,  when  I 
vernor  of  Judea,  tins  office  was  rilled  by 
Jonathan,  who  succeeded  Anani 
sephus,  Ant  I).  \\.  eh.  x.    Jonatb 
slam  in  the  temple  itself,  by  the 
tion  of  Felix,  I 
hired  for  the  purpose.    'I 
thus  described  byJosephus  [Ant  b  xx. 
eh.  viii.  $  f>) :  "  Felix  bore  an  i 
Jonathan,  the  bigh-priest  because  he  Ire- 
quently  gave  him  a. inc. Miti. hi-  about  t'o- 
verning   the  Jewish    affiuis   better   than 
he  did,  lest  complaints  should  be  made 
against  him,  since  he  bad  procured  ol  <  V- 
sar  the  appointment  oi  Felu  ai  procurator 
of  Judea.    Accordingly,  F*lii  contrived 
a   method  by  which   he  might  L'et   rid  of 
Jonathan,  whose  admonitioDJ  had 
troublesome  to  him.   Felix  , 
of  Jonathan's  most  faithful  friends,  of  the 
name  Doras,  to  bring  the   robbers  upon 
him,  and   to   pot    him   to   death."     This 
was  done  m  Jerusalem     The 
came  into  the  city  as  if  to  worship  God, 
and  with  daggers,  which  they  ha 
cealed   under    their    garments,   they   pot 
him    to   death.      Alter  the   death 

than   the  office  of  high-pi 
vacant,  until  king  Igripi  a  a] , 

mael,  th( 

sephus,  Ant  b  xx.  ch.  vii 
during  this  interval,  while  the  • 
high-pru  int  that  the 

wnico    are    here    recorded  took   place. 

Ananias  was  then  al 

the  office  of  bigh-pr  int  and 

u  he  wa  rson  who  had  borne 

the  office,  it  was  natural  I 

e,  probably  by  common  i 
its  dun. 

thedrim.     Ot 

i 
what  he  said    ver. 
and  is  one  ol  the  i  ■ 

ccorda  precisely  with  th< 
tvhi<  h  then    • 


304 


THE  ACTS. 


[A.  D.  CO 


3  Then  said  Paul  unto  him,  God 
shall  smite  thee,  thou  whited  wall  : 
for  sittest  thou  to  judge  me  after 
the  law,  and  commandest  me  to 
be  smitten  a  contrary  to  the  law  1 

a  Lev. 19.35.  Deut.25.1,2.  Jno.7.51. 

When  Luke  here  calls  Ananias  "the 
high-priest,"  he  evidently  intends  not  to 
affirm  that  he  was  actually  such ;  but  to 
use  the  word  as  the  Jews  did,  as  applica- 
ble to  one  who  had  been  in  that  office, 
and  who,  on  that  occasion,  when  the 
office  was  vacant,  performed  its  duties. 
IT  To  smile  him  on  (he  mouth.  To  stop 
him  from  speaking ;  to  express  their  in- 
dignation at  what  he  had  said.  The 
anger  of  Ananias  was  excited,  because 
Paul  affirmed,  that  all  that  he  had  done 
had  been  with  a  good  conscience.  Their 
feelings  had  been  excited  to  the  utmost ; 
they  regarded  him  as  certainly  guilty  ; 
they  deemed  him  to  be  an  apostate ; 
and  they  could  not  bear  it  that  he,  with 
such  coolness  and  firmness,  declared 
that  all  his  conduct  had  been  under  the 
direction  of  a  good  conscience.  The 
injustice  of  the  command  of  Ananias 
is  apparent  to  all.  A  similar  instance  of 
violence  occurred  on  the  trial  of  the  Sa- 
viour.    John  xviii.  22. 

3.  God  shall  smile  thee.  God  shall  pun- 
ish thee.  God  is  just;  and  he  will  not 
suffer  such  a  manifest  violation  of  all  the 
laws  of  a  fair  trial  to  pass  unavenged. 
This  was  a  remarkably  bold  and  fearless 
declaration.  Paul  was  surrounded'  by 
enemies.  They  were  see-king  his  life. 
And  he  must  have  known  that  such  de- 
clarations would  have  only  excited  their 
wrath,  and  made  them  more  thirsty  for 
his  blood.  That  he  could  thus  address 
the  president  of  the  council,  was  not  only 
strongly  characteristic  of  the  man,  but 
was  also  a  strong  proof  that  he  was  con- 
scious of  innocence,  and  that  justice  was 
on  his  side.  This  expression  of  Paul, 
"  God  shall  smite  thee,"  is  not  to  be  re- 
garded in  the  light  of  an  imprecation,  or 
as  an  expression  of  angry  feeling,  but  of 
a  prediction,  or  of  a  strong  conviction  on 
the  mind  of  Paul,  that  a  man  so  hypo- 
critical and  unjust  as  Ananias  was,  could 
not  escape  the  vengeance  of  God.  Ana- 
nias was  slain,  with  Hezekiah  his  brother, 
during  the  agitation  that  occurred  in  Je- 
rusalem when  the  robbers,  or  Sicarii, 
under  their  leader,  Manahem,  had  taken 
possession  of  the  city.  He  attempted  to 
conceal  himself  in  an  aqueduct,  but  was 
drawn  forth  and  killed.     See  Josephus, 


4  And  they  that  stsod  by  said, 
Revilest  thou  God's  high-priest  1 

5  Then  said  Paul,  1  wist  not, 
brethren,  that  he  was  the  high- 
priest:    for   it  is  written,  b  'lhou 

b  Ex.22.28.  Eccl.10.20.  2Pet.2.10.  Jude8. 


Jewish  Wars,  b.  ii.  ch.  xvii.  $  8.  Thus 
Paul's  prediction  was  fulfilled.  1  Thoi 
whited  uxdl.  This  is  evidently  a  prover 
bial  expression,  meaning  tnuu  hypocrite. 
His  hypocrisy  consisted  in  his  pretending 
to  sit  there  to  do  justice;  and  yet,  in 
commanding  the  accused  to  be  smitten 
in  direct  violation  of  the  law,  he  thus 
showed  that  his  character  was  not  what, 
by  his  sitting  there,  he  professed  it  to  be, 
but  that  of  one  determined  to  carry  the 
purposes  of  his  parly,  and  of  his  own 
feelings.  Our  Saviour  used  a  similar 
expression,  to  describe  the  hypocritical 
character  of  the  Pharisees  (Matt,  xxiii. 
27),  when  he  compares  them  to  whited 
sepulchres.  A  whited  wall  is  a  wall  or 
enclosure  that  is  covered  with  lime  or 
gypsum,  and  that  thus  appears  to  be  dif- 
ferent from  what  it  is,  and  thus  aptly 
describes  the  hypocrite.  Seneca  (de  Pro- 
videntia,  ch.  6)  uses  a  similar  figure  to 
describe  hypocrites:  "They  are  sordid, 
base,  and  like  their  walls  adorned  only 
externally."  See  also  Seneca,  Epis.  115 
IF  For  sittest  thou,  &c.  The  law  required 
that  justice  should  be  done,  and  in  order 
to  that,  it  gave  every  man  an  opportunity 
of  defending  himself.  See  Note,  John 
vii.  51.  Prov.  xviii.  13.  Lev.  xix.  15,  16. 
Ex.  xxiii.  1,  2.  Deut.  xix.  15.  18.  f  To 
judge  me  after  the  lav>.  As  a  judge  to 
hear  and  decide  the  case  according  to 
the  rules  of  the  law  of  Moses.  IT  Con- 
trary to  the  law.  In  violation  of  the  law 
of  Moses  (Lev.  xix.  35),  "  Ye  shall  do  no 
unrighteousness  in  judgment." 

4.  Revilest  thou,  &c.  Dost  thou  re- 
proach or  abuse  the  high-priest  of  God  ? 
It  is  remarkable  that  they  who  knew 
that  he  was  not  the  high-priest,  should, 
have  offered  this  language.  He  was, 
however,  in  the  place  of  the  high-priest, 
and  they  might  have  pretended  that  re- 
spect was  due  to  the  office. 

5.  Then  said  Paid,  I  wist  not.  I  know 
not ;  I  was  ignorant  of  the  fact,  that  he 
was  high-priest.  Interpreters  have  been 
greatly  divided  on  ihe  meaning  of  this 
expression.  Some  have  supposed  that 
Paul  said  it  in  irony;  as  if  he  had  said. 
'  Pardon  me,  brethren,  J  did  not  considei 
that  this  was  the  high-priest.  It  did  no! 
occur  to  me,  that  a  man  who  could  con 


A.  D.  60.] 


CHAPTKlt   Will, 


Bhalt  not  speak  evil  of  the  ruler  of 

thy  people'. 

duct  thus,  could  be  God's  high-priest.1 
Others  have  thought  u  Qrotioa  that 
Paul  used  these  words  lor  the  purpOM 
of  mitigating  their  wrath,  and  as  an  ao> 
knowledgment  that  be  bad  Bpoken  hasn> 
ly,  and  that  it  was  contrary  to  his  usual 
habit,  which  was  not  to  speak  evil  of  the 
ruler  of  the  people.  As  it  be  bad  said, 
*  I  acknowledge  my  error  and  my  baste. 
I  did  not  consider  that  I  was   addressing 

bun  whom  c;.>d  had  commanded  me  to 
respect'    But   tins  interpretation  is  not 

probable,  for  Paul  evidently  did  not  in- 
tend to  retract  what  he  bail  said.  Dr. 
Doddridge  renders  it,  "1  was  not  aware, 
brethren,  that  it  was  the  bigh-priest,"  and 
regards  it  as  an  apology  for  bavins  spoken 
in  haste.  But  the  obvious  reply  to  this 
interpretation  is,  that  if  Ananias  was  the 
high-priest,  Paul  could  not  but  be  aware 
of  it  Of  so  material  a  point,  it  is  hardly 
possible  that  he  could  be  ignorant  Others 
suppose,  that  as  Paul  had  been  long  ab- 
sent from  Jerusalem,  and  had  not  known 
the  changes  which  had  occurred  there, 
ho  was  a  stranger  to  the  person  of  the 
hi^h-priest.  Others  suppose  that  Ananias 
did  not  occupy  the  usual  seat  which  was 
appropriated  to  the  high-priest,  and  that 
he  was  not  clothed  in  the  usual  robes  of 
office,  and  that  Paul  did  not  recognise 
him  the  high-priest.  But  these  interpre 
tations  are  not  probable.  It  is  wholly  im- 
probable that,  on  such  an  occasion,  the 
high-priest,  who  was  the  presiding  officer 
in  the  sanhedrim,  should  not  be  known 
to  the  accused.  The  true  interpretation, 
therefore,  I  suppose  is,  that  which  is  de- 
rived from  the  fact  thai  Ananias  was  not 
then  properly  the  high-priest;  that  there 
was  a  vacancy  in  the  office,  and  that  be 
presided  by  courtesy,  or  in  virtue  of  his 
having  been  formerly  invested  with  thai 
office.  The  meaning  then  will  be,  'I  did 
not  regard  or  acknowledge  him  ns  the 
high-priest.  I  did  not  address  him  as 
.turfi,  since  that  is  not  his  true  character. 
Had  he  been  truly  the  lush-priest,  even 
if  he  had  thus  been  guilty  of  manifest 
injustice.  I  would  not  have  used  the  lan- 
guage which  I  did.  The  office,  if  not  the 
man,  would  have  claimed  respect  Bui 
as  he  is  not  truly  and  property  clothed 
with  that  office,  and  as  he  was  guilty  of 
manifest  injustice,  I  did  no1  believe  thai 

to  be  shielded  in  his  inj 

the   law  which  Commands    me   \o   show 

respect  to  the  proper  ruler  of  'he  people.' 

If  this  be  the  true  interpretation,  it  shows 

•J  r:  3 


t!    Bui  when   Paul    perOt  ived  that 

ne    part    were    Sadduceee, 


that  Luke,  in  ihis  account 

hrely  with  the  truth  of  history.    The 

character  of  Anaina-.  as    given 
phus  ;   the    la<  tS  whu  h   he 

regard  to  bun,  all  a<  cord  wil 

here  given,  and  show  thai  the  writer  <'t 

the    "  \ 

quainted  with  the  history  of  thai  tune, 
and  has  correctly  stated  it-  *  For  it  is 
written.  Ex.  veil  8&    Paul  addix 

to  show  that  it  was  Ins  purpose 
the  law ;  thai  he  would  not  intentionally 
violate  it;  and  that,  il  he  bad  known 
Ananias  to  OS  high-priest,  lie  would 
have  hern  restrained  by  his  n  g  inl  I  >r 
ihe  law  from  using  the  Ian  ■  i 

he    did.     "    0/    (As    iv.hr    i  / 

This  passage  had  not  an , 

ference  to  the  high-priest,  but  it  incut 

cated  the  genera]  spirit  ■  I 

those  in  office,  w  bate*  cr  that  ofln 

As  the  office  of  high-pru 

importance  and  authority,  Paul  i 

here  that  he  would  not  lie  guilty  <>l  show- 
ing disrespect  |or  ;!,  or  of  Ul 
Ail  language  towards  it. 

t*..  Bui  when  Paulp  Probably 

by  his  former  acquaintance  with  the  nw  ■ 
who  composed  the  counciL    As  be  had 
been  brought  up  in  Jerusalem,  and- had 
been  before  acquainted  with  the 
drim  (ch.ix.2),  be  would  have  an  ac- 
quaintance, doubtless,  with  the  character 
of  mosl  of  those  present,  though  he  had 
been  absent  from  them  for  I 
Gal.  n.  1.    s   /'/.■<  tmepaji,  • 
council   was    divided   into   two  parties 

.  -   and    Sadducei  -■     Th 
commonly  the  case,  though  ii  is  uncsr 

tain  which  had  the   majonl  | 

to  the  opinions  of  these  two  m 

i  M  ait  I1!.  7.    '  //■  i  rted 
The  reasons  why  1'  iuI  n 
advantage  of  their  differ*  no 

-  hablv,    l    'l  bat  be  -  m  thai  it 
was  impossible  I ■>  i  i 

hands  ;  ;,iid    (,,  i  d    it  M 

prudent  and   proper  to  COOSUll  h 

..  from  ih<'  eoiiii'.' 

and   from    the    spirit   manifi  Bt4  d     \<  r.  t  . 

that  they,  like  the  othi  r  Jews,  I 

•i  on  by 
blind  rage  and  fury      9    H 
to  show  bis  uiii.-i  ence  '•>  the  - 
tain.    To  asci  rtain  I 

thai,  peril 

.own   !>v  bf 
he    knew   he    could    do.   the    re:il    *|urjt 


30G 


THE  ACTS. 


[A.  D.  GO. 


ac.26.5.  Thii.3.5. 


and  the  ether  Pharisees,  he  cried  I  a  Pharisee :  of  h  tli€  hope  and  re- 
out  in  the  council,  Men  and  breth-  surrection  of  the  dead  I  am  called 
ren,  a  I  am  a  Pharisee,  the  son  of    in  question. 

£c.24.15,21;2G.6;2S.20. 

in  reply  to  this,  we  may  observe,  (1.) 
That  there  is  not  the  least  evidence  that 
Paul  denied  that  he  had  been,  or  was 
then,  a  Christian.  An  attempt  to  deny 
this,  after  all  that  they  knew  of  him, 
would  have  been  vain ;  and  there  is  not 
the  slightest  hint  that  he  attempted  it. 
(2.)  The  doctrine  of  the  resurrection  of 
the  dead  was  the  main  and  hading  doc- 
trine which  he  had  insisted  on,  and  which 
had  been  to  him  the  cause  of  much  of 
his  persecution.  See  ch.  xvii.  31,  32. 
1  Cor.  xv.  Acts  xiii.  34 ;  xxvi.  6,  7.  23. 
25.  (3.)  Paul  defended  this  by  an  argu- 
ment which  he  deemed  invincible,  and 
which  constituted,  in  fact,  the  principal 
evidence  of  its  truth — the  fact  that  the 
Lord  Jesus  had  been  raised.  That  fact 
had  given  demonstration  to  the  doctrine 
of  the  Pharisees,  that  the  dead  would 
rise.  As  Paul  had  every  where  pro- 
claimed the  fact  that  Jesus  had  been 
raised  up,  and  as  this  had  been  the  occa- 
sion of  his  being  opposed,  it  was  true 
that  he  had  been  persecuted  on  account 
of  that  doctrine.  (4.)  The  real  ground 
of  the  opposition  which  the  Sadducees 
made  to  him,  and  of  their  opposition  to 
his  doctrine  was,  the  additional  zeal  with 
which  he  urged  this  doctrine,  and  the 
additional  argument  which  he  brought 
for  the  resurrection  c^"  the  dead.  Per- 
haps the  cause  of  the  opposition  of  this 
great  party  among  the  Jews — the  Saddu- 
cees— to  Christianity,  was  the  strong  con. 
firmaiion  which  the  resurrection  of  Christ 
gave  to  the  doctrine  which  they  so  much 
hated — the  doctrine  of  the  resurrection 
of  the  dead.  It  thus  gave  a  triumph  to 
their  opponents  among  the  Pharisees ; 
and  Paul,  as  a  leading  and  zealous  advo- 
cate of  that  doctrine,  would  excite  their 
special  hatred.  (5.)  All  that  Paul  said, 
therefore,  was  strictly  true.  It  was  be- 
cause he  advocated  this  doctrine  that  he 
was  opposed.  That  there  were  other 
causes  of  opposition  to  him  might  be 
true  also  ;  but  still  this  was  the  main  and 
prominent  cause  of  the  hostility.  (60 
With  great  propriety,  therefore,  he  might 
address  the  Pharisees,  and  say,  '  Brethren, 
the  great  doctrine  which  has  distinguish- 
ed you  from  the  Sadducees,  is  at  stake. 
The  great  doctrine  which  is  at  the  foun- 
dation of  all  our  hopes — the  resurrection 
of  the  dead,  the  doctrine  of  our  fathers, 
of  the  Scriptures,  of  our  sect,  is  in  danger 


which  actuated  the  whole  council,  as 
a  spirit  of  party-strife,  contention,  and 
persecution.  Knowing,  therefore,  how 
sensitive  they  were  on  the  subject  of  the 
resurrection,  he  seems  to  have  resolved 
lo  do  what  he  would  not.  have  done  had 
they  been  disposed  to  hear  him  accord- 
ing to  the  rules  of  justice,  to  abandon  ihe 
direct  argument  for  his  defence,  and  to 
enlist  a  large  part,  perhaps  a  majority  of 
the  council,  in  his  favour.  Whatever 
may  be  thought  of  the  propriety  of  this 
course,  it  cannot  be  denied  that  it  was  a 
master-stroke  of  policy,  and  that  it  evinc- 
ed a  profound  knowledge  of  human  na- 
ture. 1T I  am  a  Pharisee.  That  is,  I  was 
of  that  sect  among  the  Jews.  I  was  born 
a  Pharisee,  and  I  ever  continued  while  a 
Jewr  to  be  of  that  sect.  In  the  main  he 
agreed  with  them  still.  He  did  not  mean 
to  deny  that  he  was  a  Christian,  but  that 
so  far  "as  the  Pharisees  differed  from  the 
Sadducees,  he  was  in  the  main  with  the 
former.  He  agreed  with  them,  not  with 
the  Sadducees,  in  regard  to  the  doctrine 
of  the  resurrection,  and  the  existence  of 
angels  and  spirits.  IT  The  son-of  a  Phari- 
see. What  was  the  name  of  his  father  is 
not  known.  But  the  meaning  is,  simply, 
that  he  was  entitled  to  all  the  immuni- 
ties and  privileges  of  a  Pharisee.  He 
had,  from  his  birth,  belonged  to  that  sect, 
nor  had  he  ever  departed  from  the  great 
cardinal  doctrines  which  distinguished 
that  sect — the  doctrine  of  the  resurrec- 
tion of  the  dead.  Comp.  Phil.  iii.  5.  1T  Of 
ihe  hope  and  resurrection  of  the  dead. 
That  is,  of  the  hope  that  the  dead  will 
be  raised.  This  is  the  real  point  of  the 
persecution  and  opposition  to  me.  ITi 
am  called  in  question.  Gr.  I  am  judged; 
that  is,  I  am  persecuted,  or  brought  to 
trial.  Orobio  charges  this  upon  Paul  as 
an  artful  manner  of  declining  persecu- 
tion, unworthy  the  character  of  an  upright 
and  honest  man.  Chubb,  a  British  Deist 
of  the  seventeenth  century,  charges  it 
upon  Paul  as  an  act  of  gross  "  dissimula- 
tion, as  designed  to  conceal  the  true 
ground  of  all  the  troubles  that  he  had 
brought  upon  himself;  and  as  designed 
to  deceive  and  impose  upon  the  Jews." 
He  affirms  also,  that  "  St.  Paul  probably 
invented  this  pretended  charge  against 
himself,  to  draw  over  a  party  of  the  un- 
believing Jews  unto  him."  See  Chubb's 
Posthumous  Works,  vol.  ii  p.  238.    Now, 


A.  D.  GO.l 


CHAPTEB   Win. 


7  And  when  he  had  so  said,  then  I     9  And  there  arose 
arose  a  dissension  between  the  Pha-   and   the  scribes  Mo* 
and  the  Sadducees:  and  the    Pharisei  b'  pari   at 


multitude  was  divided. 

8  For  the  Sadducees  ■  say  thai 
there  is  no  resurrection,  neither  an- 
gel nor  spirit:  hut  the  Pharisees 
confess  both. 

a  Mitt.22.2J.  Mark  12.1S.  Luk     . 


Of  that  doctrine  I  have  been  the  ad- 
vocate. I  have  never  denied  it.  I  have 
endeavoured  to  establish  it,  and  have 
every  where  defended  it.  and  ha\ 
voted  myself  to  the  work  of  putting  it  OQ 
nn  imperishable  basis  among  the  Jews 
and  the  Gentiles.  For  my  zeal  in  that,] 
have  been  opposed.  I  have  excited  the 
ridicule  of  the  Gentile,  and  the  hatred  of 
the  Sadducee.  I  have  thus  been  perse- 
cuted and  arraigned  ;  and  for  my  zeal  in 
this,  in  urging  the  argument  in  defence 
of  it,  which  /  have  deemed  most  irrefra- 
gable— the  resurrection  of  the  Messiah.  I 
have  been  persecuted  and  arraigned,  and 
now  cast  myself  on  your  protection  ■-.. 
the  mad  zeal  of  the  enemies  of  the  doc- 
trine of  our  fathers.  Not  only,  therefore, 
was  this  an  art  of  policy  ainl  prudence  in 
Paul,  but  what  he  affirmed  was  Btrictly 
true,  and  the  effect  was  as  he  had  antici- 
pated. 

7.  A  dissension.  A  dispute,  or  differ- 
ence." TT  And  the  multitude.  The  coun- 
cil. Com  p.  ch.  xiv.  4.  The  Pha? 
embraced,  as  he  desired  and  expected,  his 
side  of  the  question,  and  became  his  ad- 
vocates, in  opposition  to  the  Sadducees, 
who  were  arrayed  against  him. 

8.  For  the  Sadducees  sat/.  They  believe. 
IT  No  resurrection.  Of  the  dead.  By  this 
doctrine  they  also  understood  that  there 
was  no  future  state,  and  that  the  soul  did 
not  exist  after  death.  See  Note,  Matt. 
xxii.  23.  1T  Neither  angel.  That  there 
are  no  angels.     They  deny  the  i 

of  good  or  bad  a:)'_*  ite,  Matt 

iii.  7.  IT  Nor  spirit.  Nor  soul.  That 
there  was  nothing  but  matter.  They 
were  materialists,  and  supposed  thai  all 
the  operations  which  we  ascribe  to  mind, 
could  be  traced  to  some  modification  of 
matter.     The    Saddu  Josephui 

(Jewish  War,  b.  ii.  ch.  riii.  v  li  .  "take 
awaythe  belief  of  the  immortal  duration 

ml,  and  the  paniahmentB  and  re- 
wards in  Hades."  "  The  doctrine  of  the 
Sadducees  is  this."  -  b  win. 

lis  die  with  the  bo- 

The  opinion  th  it  the  soul  is  ma* 
terial,  and  thai  there  is  nothing  bnl  matter 


Baying,  We  find  ■  do  evil  in  this 
man  :  but  if  a  spirit  c  or  an 
hath  Bpoken  to  him,  lei  us  nol 
against  I 

■  0.18.17.1 


in  the  universe,  ha   been  held 

philosophers,  a;. <icnt  and  1.1 

as  by   the  Sadduci  • 
Acknowledge,  or  r.  ceive  b  ith  a>  true ; 
i.  e.  thai  there  is  a  i  ind  that 

e  spirits  distinct  from  rn 
ind  the  disembodie  I 
The  two  points  in  dispute  were,  I.  Whe- 
ther the  dead  would  I 

a  futures! He.  . .    .  ther  n I  was 

distinct    from    matter,    'i 

denied    both,  and    the  I'har 

both.  Their  belief  of  the  latter  point  was, 

that  spirits  existed   in  two  forms— that  of 

angels,  and  that  of  souls  of  men  distinct 
from  the  body. 

9.   A  -  iur,  and 

men.  They  would  naturally  he  ll 

'  Of  the  Pharisee*' part  Who 

were  l'ii:ir>qi  -  j  or  who  belonged  to  that 
party.     Tic  v  distinct 

Beet,  but  might   be  either  P 

\\i    find    n<>    t  I   I   M    this 

man.    No  opinion  which  is  contrary  to 

the   law  of  Mom-;    and    no   conduct  in 
spreading  the  doctrine 
which  we  do  not  approve.    The  import- 
ance of  this  doctrine,  in  tl. 
so  L'reat  as  to  throw  into  th.  : 

all  the  other  doctrines  that   Pat 
hold  ;  and  provided  tins  wen 
they  were  willing  i  i  i 
tain  bun.   A  similar  '• 
to  the  im  i-  by  Pi- 

late. John  M\.  6.    "   Butij 
angel,  Sic.    They  here  ret.  .-  ■ 
to  what  Paul  hid  said    in 
He  had  declared  tint  he  h 
1 1 1 » -  ( (entiles  in  obe 

which  hi  in  the 

t< 

f  spirits  and 

doctrine    that    the  will    O?  God 

I  to  men  by  their 

ich    a   cone;, 
hi-    had    : 

■   :t,  tod.  I.  ;l 
of   the    re 

:      ' 


308 


THE  ACTS. 


[A.D.  CO. 


10  And  when  there  arose  a  great 
dissension,  the  chief  captain,  tear- 
ing- lest  Paul  should  have  been 
pulled  in  pieces  of  them,  command- 
ed the  soldiers  to  go  down,  and  to 
take  him  by  force  from  among 
them,  and  to  bring  him  intb  the 
castle. 

11  And  the  night  following,  the 

a  Ps.461.7.  c.18.9;  27.23,24.        b  c.28.30,31.Rom.l. 
li.         c  ver.21.30.  c.25.3. 


mine  the  friends  of  Paul,  or  of  Christi- 
anity. The  true  solution  of  their  conduct 
doubtless  is,  that  they  were  so  inflamed 
with  hatred  against  the  Sadducees,  that 
they  were  willing  to  make  use  of  any 
argument  against  their  doctrine.  As  the 
testimony  of  Paul  might  be  turned  to 
their  account,  they  were  willing  to  vindi- 
cate him.  It  is  remarkable  too,  that  they 
perverted  the  statement  of  Paul  in  order 
to  oppose  the  Sadducees.  Paul  had  stated 
distinctly  (ch.  xxii.  17,  18.)  that  he  had 
been  commanded  to  go  by  (he  Lord, 
meaning  the  Lord  Jesus.  He  had  said 
nothing  of  "a  spnit,  or  an  angel."  Yet 
they  would  unite  with  the  Sadducees  so 
far  as  to  maintain  that  he  had  received 
no  such  command  from  the  Lord  Jesus. 
But  they  might  easily  vary  his  statements, 
and  suppose  that  an  "  angel  or  a  spirit" 
had  spoken  to  him,  and  thus  made  use  of 
his  conduct  as  an  argument  against  the 
Sadducees.  Men  are  not  always  very 
careful  about  the  exact  correctness  of 
their  statements,  when  they  wish  to  hum- 
ble a  r;val.  IT  Let  u*  not  fight  against 
God.  See  Note,  ch.  v.  39.  These  words 
are  wanting  in  many  MSS.  and  in  some 
of  the  ancient  versions.  The  Syriac  reads 
it,  "  if  a  spirit  or  an  angel  have  spoken  to 
him,  what  is  there  in  this?"  i.  e.  what  is 
there  unusual  or  wrong. 

10.  A  great  dissension.  A  great  tu- 
mult, excitement,  or  controversy.  H  Into 
the  castle.     Note,  ch.  xxi.  34. 

11.  The  Lord  stood  by  him.  Evidently 
the  Lord  Jesus.  See  Note,  ch.  i.  24. 
Comp.  ch.  xxii.  18.  The  appearance  of 
the  Lord  in  this  case  was  a  proof  that  he 
approved  the  course  which  Paul  had 
taken  before  the  sanhedrim.  IT  Be  of 
good  cheer.  It  would  not  be  remarkable 
if  Paul,  by  these  constant  persecutions, 
should  be  somewhat  dejected  in  mind. 
The  issue  of  the  whole  matter  was  as  yet 
doubtful.  In  these  circumstances,  it  must 
have  been  peculiarly  consoling  to  him  to 
hear  these  words  of  encouragement  from 
the  Lord  Jesus,  and  this  assurance  that 


Lord  stood  °  by  him,  and  said,  Be 
of  good  cheer,  Paul :  for  as  thou 
hast  testified  of  me  in  Jerusalem, 
so  must  thou  bear  witness  also  at 
Rome.6 

12  And  when  it  was  day,  cer- 
tain c  of  the  Jews  banded  together, 
and  bound  themselves  '  under  a 
curse,    saying,    that    they   would 

i   or,  with  an  oath  of  execration. 


the  object  of  his  desires  should  be  grant- 
ed, and  that  he  would  be  permitted  to 
bear  the  same  witness  of  him  in  Rome. 
Nothing  else  can  comfort  and  sustain  the 
soul  in  trials,  and  persecutions,  but  evi- 
deuce  of  the  approbation  of  God,  and  the 
promises  of  his  gracious  aid.  IT  Bear  wit- 
ness also  at  Rome.  This  had  been  the  ob- 
ject of  his  earnest  wish  (Rom.  i.  10 ;  xv. 
23,  24),  and  this  promise  of  the  Lord 
Jesus  was  fulfilled,  ch.  xxviii.  30,  31. 
The  promise  which  was  here  made  to 
Paul  was  not  directly  one  of  deliverance 
from  the  present  persecution,  but  it  im- 
plied that,  and  made  it  certain. 

12.  Certain  of  the  Jews.  Some  of  the 
Jews.  They  were  more  than  forty  in 
number,  ver.  13.  IT  Banded  logr'ther. 
Made  an  agreement,  or  compact.  They 
conspired  to  kill  him.  IT  And  bound 
themselves  under  a  curse.  See  the  margin. 
The  Greek  is,  "  they  anathematized  them 
selves;"  that  is,  they  bound  themselves 
by  a  solemn  oath.  They  invoked  a  curse 
on  themselves,  or  devoted  themselves  to 
destruction,  if  they  did  not  do  it.  Light- 
foot  remarks,  however,  that  they  could 
be  absolved  from  this  vow  by  the  Rab 
bins,  if  they  were  unable  to  execute  it 
Under  various  pretences  they  could  easily 
be  freed  from  such  oaths,  and  it  was  com- 
mon to  take  them  ;  an<5  if  there  was  any 
difficulty  in  fulfilling  them,  they  could 
easily  apply  to  their  religious  teachers 
and  be  absolved.  11  That  they  would 
neither  eat  nor  drink.  That  is,  that  they 
would  do  it  as  soon  as  possible.  This 
was  a  common  form  of  an  oath,  or  curse, 
among  the  Jews.  Sometimes  they  only 
vowed  abstinence  from  particular  things, 
as  from  meat,  or  wine.  But  in  this  case, 
to  make  the  oath  more  certain,  and  bind- 
ing, they  vowell  abstinence  from  all 
kinds  of  food  and  drink  till  they  had 
killed  him.  Who  these  were — whether 
they  were  Sadducees  or  not— is  not  men 
tion  m!  by  the  sacred  writer.  It  is  evi 
dent,  however,  that  the  minds  of  the 
Jews  were  greatly  inflamed  against  Paul  j 


A.D.  GO.] 


CHAPTER  Will. 


neither  eat  nor  drink  "  till  they  had 
killed  Paul. 

13  And  they  were  more  than 
forty  which  had  made  this  con- 
spiracy. 

l  l  \ud  tiu'v  came  to  t  1m-  chief 
6  priests  and  elders,  and  said,  \\ V 
have  bound  ourselves  under  a  great 
curse,  that  we  will  eat  nothing  until 
we  have  slain  Paul. 

15  Now  therefore  ye,  with  the 

a  Ps.31.13.  b  Hos.4.9. 


mid  as  they  saw  him  in  the  custody  of  the 
Roman  tribune,  and  as  there  was  no 
prospect  that  he  would  punish  him,  they 
resolved  to  take  the  matter  into  their  own 
hands.  Michaelis  conjectures  that  they 
were  of  the  number  of  the  Sicarii,  or 
cut-throats,  with  which  Judea  then 
abounded.  See  Note  on  eh.  xxi.  38.  It 
is  needless  to  remark  that  this  was  a  most 
wicked  oath.  It  was  a  deliberate  purpose 
to  commit  murder;  and  it  shows  the  des- 
perate state  of  morals  among  the  Jews  at 
that  time,  and  the  infuriated  malice  of  the 
people  against  the  apostle. 

13.  Which  had  made  (his  conspiracy. 
This  oath  (<rvv*fti<rUv),  this  agreement,  or 
compact.  This  large  number  of  despe- 
rate men,  bound  by  so  solemn  an  oath, 
would  be  likely  to  be  successful ;  and  the 
life  of  Paul  was  therefore  in  peculiar 
danger.  The  manner  in  which  they  pur- 
posed to  accomplish  their  design  is  stated 
in  ver.  15. 

14.  And  they  came,  &c  Probably  by 
a  deputation.  1T  To  the  chief  priests  and 
ciders.  The  members  of  the  great  coun- 
cil, or  sanhedrim.  It  is  probable  that  the 
application  was  made  to  the  party  of  the 
Sadducees,  as  the  Pharisees  had  shown 
their  determination  to  defend  Paul. 
They  would  have  had  no  prospect  of  suc- 
cess had  they  attacked  the  castle,  and 
they,  therefore,  devised  this  ingenious 
mode  of  obtaining  access  to  Paul,  where 
they  might  easily  despatch  him.  I  Under 
a  great  curse.  Greek,  "  We  have  anathe- 
matized ourselves  with  an  anathema." 
We  have  made  the  vow  as  solemn  as  pos- 
sible. 

15.  Ye,  with  the  council.  With  the  con- 
currence or  request  of  the  sanhedrim. 
It  was  only  by  such  a  request  that  they 
had  any  hope  mat  the  chief  captain  would 
remove  Paul  from  the  castle.     ' 

to  the  chief  captain.    Send  a  mi 
request  to  him.      f  Thai  fm  bring  Mm 
down  unto  7/o'/.    That  he-  bring  him  from 
the  castle  to  the  usual  placo  of  the  nicct- 


council,  signify  to  the  ehk  ft 
that  he  bring  him  down  m 

tO-morroW,  as  though  ye  \%  •  >u  t«l  in- 
quire   something    more    p< 
concerning  him  :  and  we, 
he  oome  near,  arc  ready  r  to  kill 

him. 

l  6  And  \\  hen  Paul's 
heard   of  their  lying  in   wait,  be 
,;  went  and  entered  into  the  castle, 
and  told  Paul. 

r  rOUl;  37.3J.33. 


ing  of  the  sanhedrim  \ 
some  distance  from  the  castle,  or  tower  of 
Antonia,  where  Paul  was,  they  supposed 
it  would  be  easy  to  waylay  him,  and  take 
his  life.  II  'I'o-miirrotr.  This  is  wanting 
in  the  Syriac,  V  ulgate,  and  Ethiopic  \er- 
sions.  li  is.  however,  probably  I 
red  reading  of  the  text,ai  il  would  l><! 
necessary  to  convene  the  council,  and 

make  the  request  of  the  tribui..  . 
might  require    the  whoh 
"I  At  though  ye  would  itup 
request  appeared  so  reasonable  u 
did  not  doubt  that  the  tribune 
grant  it  to   the  council.     And  tli 
WIS   obviously   a   false    and    wi<  :.. 
tence,  yet  these   conspirators  knew  th^ 
character  of  th<  to  whom  they 

addressed  themselves  so  well,  that  they 
did  not  doubt  that  they  would  pr. 
the  council  to  make  the  request      Public 

justice  must   h  tve  been  deep 
when  it  was  known  that  such  an 
tous  request  could  be  made  with 
tain  prospect  of  sue* 
enmr  mur.    Before  hi  r  to  tlm 

sanhedrim  The  great  council  will  thus 
not  be  suspected  of  i";:i_r  privy  to  the 
deed.    We  will  waylav  him,  and  i 

him  in  the  irnj.    The  plan  was  W< 

and  nothing  but  the  inter)  o 
vidence  could  have  | 
Hon. 

1&   Paul 
know  of  the  family  i  r  do  we 

know  lor  what  puq 

lem.    It  is  possible  :'.     P 

residing  there  ;  tl.  ■  Paul 

had  bc.n  senl  there  formerly  for  I 
cation,  it  seems  more  probable  that  thm 
young  man  was  sent  mere  for  tl 

1  I'.nii red  into  tA  Paul 

had    the    pn\ . i 
and  BS  it"  W(  II  ' 

laid  against  bun.  it  i-  probable  'hat  he 

was   not    \>r\    i  nd   thai 

him 


310 


THE  ACTS. 


[A.  D.  GO. 


17  Then  a  Paul  called  one  of  the 
centurions  unto  him,  and  said, 
Bring  this  young  man  unto  the 
chief  captain  ;  for  he  hath  a  certain 
thing-  to  tell  him. 

18  So  he  took  him,  and  brought 
him  to  the  chief  captain,  and  said, 
Paul  the  prisoner  *  called  me  unto 
him,  and  prayed  me  to  bring  this 
young  man  unto  thee,  who  hath 
something  to  say  unto  thee. 

19  Then  the  chief  captain  took 
him  by  the  hand,  and  went  with 
him  aside  privately,  and  asked  him, 
What  is  that  thou  hast  to  tell  me  ? 

*20  And  he  said,  The  Jews  have  c 
agreed  to  desire  thee  that  thou 
would  est  bring  down  Paul  to-mor- 
row into   the   council,    as   though 

a  Prov.22.3.  Matt.10.16.  b  c.23.17.  Eph.3.1;  4.1. 

Phil.9.  c  ver.12. 

17.  Called  one  of  ike  centurions.  Who 
might  at  that  time  have  had  special 
charge  of  the  castle,  or  been  on  guard. 
Faul  had  the  most  positive  assurance  that 
his  life  would  be  spared,  and  that  he 
would  yet  see  Rome  ;  but  he  always  un- 
derstood the  divine  promises  and  pur- 
poses as  being  consistent  with  his  own  ef- 
forts, and  with  all  proper  measures  of 
prudence  and  diligence  in  securing  his 
own  safety.  He  did  not  rest  merely  on 
the  divine  promise  without  any  effort  of 
his  own  ;  but  he  took  encouragement 
from  those  promises  to  put  forth  his  own 
exertions  for  security  and  for  salvation. 

18.  And  prayed  me.     And  asked  me. 

19.  Took  him  by  the  hand.  As  an  ex- 
pression of  kindness  and  civility.  He  did 
it  to  draw  him  aside  from  the  multitude, 
that,  he  might  communicate  his  message 
privately. 

20.  And  he  said,  &c.  In  what  way 
this  young  man  had  received  intelligence 
of  this,  we  can  only  conjecture.  It  is  not 
improbable  that  he  was  a  student  under 
some  one  of  the  Jewish  teachers,  and  that 
he  might  have  learned  it  of  him.  It  is 
not  at  all  probable  that  the  purpose  of  the 
forty  men  would  be  very  closely  kept. 
Indeed  it  is  evident  that  they  were  not 
themselves  very  anxious  about  conceal- 
ing their  oath,  as  they  mentioned  it  fully 
to  the  chief  priests  and  elders,   ver.  14. 

21.  Waiting  for  a  promise  from  thee. 
Waiting  for  your  consent  to  bring  him 
down  to  them. 

23.  And  he  called  unto  him  two  ccntu:  i- 


they  would  inquire  somewhat  of 
him  more  perfectly. 

21  But  do  not  thou  yield  d  untc 
them  :  for  there  lie  in  wait  for  him 
of  them  more  than  forty  men, 
which  have  bound  themselves  with 
an  oath,  that  they  will  neither  eal 
nor  drink  till  they  have  killed  him  . 
and  now  are  they  ready,  looking  foi 
a  promise  from  thee. 

22  So  the  chief  captain  then  let 
the  young  man  depart,  and  charged 
him,  See  thou  tell  no  man  that 
thou  hast  showed  these  things  to 
me. 

23  And  he  called  unto  him  two 
centurions,  saying,  Make  ready  twro 
hundred  soldiers  to  go  to  Cesarea, 
and  horsemen  threescore  and  ten, 


ons,  &c.  Each  centurion  had  under  him 
one  hundred  men.  The  chief  captain 
resolved  to  place  Paul  beyond  the  power 
of  the  Jews,  and  to  protect  him  as  became 
a  Roman  citizen.  IT  Two  hundred  sol- 
diers. These  foot-soldiers  were  designed 
only  to  guard  Paul  till  he  was  safely  out 
of  Jerusalem.  The  horsemen  only  were 
intended  to  accompany  him  to  Cesarea. 
See  ver.  32.  IT  And  horsemen.  These 
were  commonly  attached  to  foot-soldiers. 
In  this  case,  however,  they  were  designed 
to  attend  Paul  to  Cesarea.  IT  And  spear- 
men. A£?<o\i3ou?.  This  word  is  found 
nowhere  else  in  the  New  Testament, 
and  occurs  in  no  classic  writer.  It  pro- 
perly means  those  who  take,  or  apprehend 
by  the  right  hand ;  and  might  be  applied 
to  those  who  apprehend  prisoners,  or  to 
those  who  hold  a  spear  or  dart  in  the 
right  hand  for  the  purpose  of  throwing  it. 
Some  have  conjectured  that  it  should  be 
read  8iZto£i?.cvg — those  who  castor  throw 
[a  spear]  with  the  right  hand.  So  the 
Vulgate,  the  Syriac,  and  the  Arabic  un- 
derstand it.  They  were  probably  those 
who  were  armed  with  spears  or  darts, 
and  who  attended  on  the  tribune  as  a 
guard.  IF  At  the  third  hour  of  the  night. 
At  nine  o'clock.  This  was  in  order  that 
it  might  be  done  with  secrecy,  and  to 
elude  the  band  of  desperadoes  that  had 
resolved  to  murder  Paul.  If  it  should 
seem  that  this  guard  was  very  numerous 
for  one  man,  it  should  be  remembered, 
(1.)  That  the  number  of  those  who  had 
conspired  against  him  was  also  large,  and 


A.  J>.  GO.] 


CHAPTER  Will. 


.'ill 


and  spearmen  two  bandied,  at  the 

third  hour  of  the  uighl ; 

34  And  provide  f/irm  beasts, 
that  they  may  set  Paul  on,  and 
bring  him  safe  unto  Felix  the 
governor. 

25  And  he  wrote  a  letter  after 
this  manner : 

36  Claudius  Lysias  unto  the 
most  excellent  governor  Fell 

cth  greeting. 

37  This  man  ■  was  taken  of  the 
Jews,  and  should  have  been  killed 
of  them :  then  came  I  with  an 
army,  and  rescued  him,  having  un- 
derstood that  he  was  a  Roman. 

28  And  l  when  I  would  have 
known  the  cause  wherefore  they 
accused  him,  I  brought  him  forth 
into  their  council : 

29  Whom  I  perceived  to  be  ac- 

o  c.21.33;  24.7.         h  c.22.30. 


(2.)  That  they  were  men  nccustomed  to 
scenes  of  blood,  of  desperate  characters, 
ami  who  had  solemnly  sworn  that  they 
would  take  his  life.  In  order,  therefore, 
to  deter  them  effectually  from  attacking 
the  guard,  it  was  made  very  numerous  and 
strong,  and  nearly  five  hundred  men 
were  appointed  to  guard  Paul  as  he  left 
Jerusalem. 

24.  And  provide  them  beasts.  One  for 
Paul,  and  one  for  each  of  his  attendants. 
The  word  translated  beasts  (xt(Jihi)  is  of  a 
general  character,  and  may  be  applied 
either  to  horses,  to  camels,  or  to  asses. 
The  latter  were  most  commonly  employ- 
ed in  Judea.  IT  Unto  Felix  the  govt  rnor. 
The  governor  of  Judea.  His  place  of 
residence  was  Cesarea,  about  sixty  miles 
from  Jerusalem.  See  Note,  ch.  viii.  40. 
His  name  was  Antonius  Felix,  and  was  a 
freedman  of  Antonia,  the  mother  of  the 
emperor  Claudius.  He  was  high  in  the 
favour  of  Claudius,  and  was  made  l>y 
him  governor  of  Judea.  Joscnhus  calls 
him  Claudius  Felix.  He  had  married 
three  wives  in  succession  that  were  "I 
royal  families,  one  of  whom  was  I'n:- 
nlla,  afterwards  mentioned  in  ch.  xxiv. 
21.  who  was  rater  to  kincr  Aglippa.  Ta- 
citus (Hi.-t.  v.  lJ,  says,  that  lie  governed 
with  all  the  authority  of  a  king,  and  tlio 
baseness  and  insolence  of  a  slave.  u  Be 
was  an  unrighteous  governor,  I  bate, 
mercenary,  and  bad  man."   {Clarke.)  See 


eused  of  qnestit  ni  e  <  f  th<  ii  law, 

but    tO    leave    DOthing    i  laid    to    DM 

charge  worthy  of  death  or  i  i 

30  And  w  ben  '  it  was  told  me, 
liow  that  the  Jews  laid  wait  foi  the 
man,  I  Bent   Btraightway  to  thee, 
and  gave  '  commandnu  ni  to  I 
cusera  also,  to  Bay  b<  fore  tin 
ti,t,i  had  against  him.     Fan 

•11  Then  the  soldi,  ra,  as  it  a  as 
commanded  them,  took  Paul,  and 
brought  him  by  night  to  Anti 

32  On  the  morrow  the)  left  the 
horsemi  with  him,  and  re- 
turned to  the  caatle : 

33  Who,  when  they  i 

sarea,  and  delivered  the  epistle  r  to 
pernor,  presented  Pao 
him. 

3  1    And  when   the   govt  in 

read  the  letter^  he  aski  d   of  what 

f  c.18.15;  26.1 ■'.        i     MLSl.        t  vrr.  SO^SI 
g  ver.25-30. 


his   character   i'uril.   -  m  the 

Note  on  ch.  nn  .  25. 

26,  Unto  t/u 

In.    The  most  honoured,  i 
a  mere  title  of<  '  ftagr.    A  tern 

of  salutation  in  ane]  health, 

joy,  and  prosperity. 

27.  Should  hm;    I'l-u 

Was   about   tO   l»e    lulled   by  tin  in.     The 
life  of  Paul  had  been  twii 
in  this   manner,      ch.   wi.   90 :    win.   10. 
T  With  an  army.     With  a  band 
diers.   ver.  10. 

29.  Questions  of  tin ir  law.     So  bfl  ur:- 

I   the  whole  controversy  t><  be, 

1  Worthy  of  death.    By  the  Roman  law. 

He  had  been  guilty  of  no  crime  against 

the  Roman  peo]  le.    ' 

r  ox  confine  ment 

31.  To  .t /«'.. 
ciently  called  ( 

(Antiq.  xiii  23.  .  thai  it  was  about 
tern    no.  ;a.     It    WW 

and  of 
course  about  thirty-five  from  Jcr 
Herod  the  Greal  chai 
tipatris,  in  honour  of  I 

mated  in  a  : 
oil  with  man] 

!52.  They  lt/f  Uu 
were  then  beyond    the  danger  of  the 
conspirators,  i1  i 
ed  them  thus  far  returned  I 

34  OJ 


312 


THE  ACTS 


[A.  D.  GO. 


province  he  was.     And  when   he  j 
understood  that  he  was  of  Cilicia;  a  ' 
35  I  will  hear  thee,  said  he,  when 
thine  accusers  b  are  also  come.  And 
he  commanded  him  to  be  kept  in  c 
Herod's  judgment-hall. 

CHAPTER  XXIV. 

A  ND  after  five  days,  Ananias  d 
-£*-  the  high-priest  descended  with 
the  elders,  and  with  a  certain  orator 

ac.21.39.  fcc.24.1,&c.  25.16.  c  Matt.27.27. 


Of  what  heparchy  (Jsre*e;ei'*s)  he  was. 
He  knew  from  the  letter  of  Lysias  that 
he  was  a  Roman,  but  he  was  not  inform- 
ed of"  what  place  or  province  he  was. 
This  he  doubtless  did  in  order  to  ascer- 
tain whether  he  properly  belonged  to  his 
jurisdiction.  Roman  provinces  were  dis- 
tricts of  country  which  were  intrusted 
to  the  jurisdiction  of  procurators.  How 
far  the  jurisdiction  of  Felix  extended  is 
not  certainly  known.  It  appears,  how- 
ever, that  it  included  Cilicia.  IT  Was  of 
Cilicia.  Tarsus,  the  birth-place  of  Paul, 
was  in  this  province,  ch.  xxi.  39. 

35.  In  Herod's  j udsment-hall.  Greek, 
In  the  pretorium  of  Herod.  The  word 
here  used  denoted  formerly  the  tent  of  the 
Roman  prsetor;  and  as  that  was  the  place 
where  justice  was  administered,  it  came 
to  be  applied  to  halls,  or  courts  of  justice. 
This  had  been  reared  probably  by  Herod 
the  Great  as  his  palace,  or  as  a  place  for 
administering  justice.  It  is  probable  also, 
that  prisons,  or  places  of  security,  would 
oe  attached  to  such  placps. 

CHAPTER  XXIV. 

1.  And  after  five  days.  This  time  was 
occupied,  doubtless,  hVtheir  receiving  the 
command  to  go  to  Cesarea,  and  in  making 
the  necessary  arrangements.  This  was 
the  twelfth  day  after  his  arrival  at  Jeru- 
salem. See  ver.  11.  IT  Ananias,  the  high- 
priest.  See  Note,  ch.  xxiii.  2.  1T  Descend- 
ed. Came  down  from  Jerusalem.  This 
was  the  usual  language  when  a  departure 
from  Jerusalem  was  spoken  of  See 
Note,  ch.  xv.  1.  1T  With  a  certain  orator 
named  Tertullus.  Appointed  to  accuse 
Paul.  This  is  a  Roman  name,  and  this 
man  was  doubtless  a  Roman.  As  the 
Jews  were,  to  a  great  extent,  ignorant  of 
the  Roman  customs  and  laws,  and  of  their 
mode  of  administering  justice,  it  is  not 
improbable  that  they  were  in  the  habit  of 
employing  Roman  lawyers  to  plead  their 
causes.  ^  Who  informed  the  governor 
against  Paul.   Who  "acted  as  the  accuser, 


named  Tertullus,   who    informed 
the  governor  against  Paul. 

2  And  when  he  was  called  forth, 
Tertullus  began  to  accuse  him,  say- 
ing, Seeing  that  by  thee  we  enjoy 
great  quietness,  and  that  very  worthy 
deeds  f  are  done  unto  this  nation  by 
thy  providence, 

3  We  accept  it  always,  and  in  all 
places,  most  noble  Felix,  with  all 
thankfulness. 

ePs.11.2.  /Ps.12.2. 


or  who  managed  their  cause  "before  the 
governor. 

2.  And  when  he  was  called  forth.  When 
Paul  was  called  forth  from  prison.  See  ch 
xxiii.  35.  IT  We  enjoy  great  quietness.  This 
was  said  in  the  customary  style  of  flatterers 
and  orators,  to  conciliate  his  favcur,  and  is 
strikingly  in  contrast  with  the  more  honest, 
and  straightforward  introduction  in  the 
reply  of  Paul.  ver.  10.  Though  it  was 
said  for  flattery,  and  though  Felix  was  in 
many  respects  an  unprincipled  man,  yet 
it  was  true  that  his  administration  had 
been  the  means  of  producing  much  peace 
and  order  in  Judea,  and  that  he  had 
done  many  things  that  tended  to  pro- 
mote their  welfare.  In  particular,  he 
had  arrested  a  band  of  robbers,  with  Ele- 
azar  at  their  head,  whom  he  had  sent 
to  Rome  to  be  punished  (Jos.  Ant.  b.  xx 
ch.  viii.) ;  he  had  arrested  the  Egyptian 
false  prophet,  who  had  led  out  four  thou- 
sand men  into  the  wilderness,  and  who 
threatened  the  peace  of  Judea  (see 
Note,  ch.  xxi.  38) ;  and  he  had  repressed 
a  sedition  which  arose  between  the  in- 
habitants of  Cesarea  and  of  Syria.  Jos. 
Jewish  Wars,  b.  ii.  ch.  xiii.  $  2.  IT  Very 
worthy  deeds.  Acts  that  tended  much  to 
promote  the  peace  and  security  of  the 
people.  He  referred  to  those  which  have 
just  been  mentioned  as  having  been  ac- 
complished by  Felix,  particularly  his  suc- 
cess in  suppressing  riots  and  seditions - 
and  as,  in  the  view  of  the  Jews,  the  case 
of  Paul  was  another  instance  of  a  similar 
kind,  he  appealed  to  him  with  the  more 
confidence  that  he  would  suppress  that 
also.  V  By  thy  providence.  By  thy  fore- 
sight, skill,  vigilance,  prudence. 

3.  We  accept  it  always.  We  admit  that 
u  is  owing  to  your  vigilance,  and  we  ac- 
cept your  interposition  to  promote  peace, 
with  gratitude.  5  Always,  and  in  ah 
places.  Not  merclv  in  your  presence,  but 
we  always  acknowledge  that  it  is  owing 
to  your  vigilance  that  the  land  is  secure, 


A.  D.  GO. 


CHAPTER  XXIV, 


4  Notwithstanding,  that  I  be  nol 
further  tedious  unto  thee,  I  pray 
thee  that  thou  wouldesl  hear  us  of 
thy  clement  y  a  few  words. 

5  For  we  have  found  this  tnan  a 
pestilent  /WW,  ■  and  a  m 
sedition  among  all  theJews  through- 
out  the  world,  and  a  ringleader  of 
the  sect  of  the  Nazarenes. 

dJ  Who  also  hath  gone  about  to 
profane   6  the   temple :    whom  we 

a    Luke  23.2.  c.6.13;  1G.20;  IT. ti;  Jl.J^.    I  IVt.J.IJ  :>. 
6c.I9.37;  21.2s. 


"  What  we  now  do  in  your  presence,  we 

do  also  in  your  absence  ;  we  A  I  not  com- 
mend y<»u  merely  when  yo  i  are  present." 
[Wetstein.)  '  nost  noble  Felix.  This  was 
the  title  of  office.  *  With  thankfulness. 
In  tins,  there  was  probably  sincerity,  for 
there  was  no  doubt  that  the  peace  ol 
Judea  was  owing  to  Felix.  But  at  the 
same  time  that  he  was  an  energetic  and 
vigilant  governor,  it  was  also  true  that  lie 
was  proud,  and  avaricious,  and  cruel. 
Josephus  charges  him  with  injustice  and 
cruelty  in  tho  ease  of  Jonathan,  the  high- 
priest  (Ant  b.  xx.  eh.  viii.  v>  5)  \  and  Taci- 
tus CHist.  b.  v.  ch.  9),  and  Suetonius 
(Life  of  Claudius,  eh.  28),  concur  in  the 
charge. 

4.  Be  not  further  tedious  unto  thee.  By 
taking  up  your  time  with  an  introduction, 
and  with  commendation. 

5.  We  have  found  this  man  a  pestilent 
fellow.  Attftbv,  This  word  is  commonly 
applied  to  a  plague,  or  pestilence,  and 
then  to  a  man  who  corrupts  the  morals  of 
others,  or  who  is  turbulent,  and  an  exciter 
of  sedition.  Our  translation  somewhat 
weakens  the  force  of  the  original  expres- 
sion. Tertullusdid  nol  say  that  lie  was  a 
pestilent  fellow,  but  thai  he  was  the  very 
pestilence  itself.  In  this  he  referred  to  their 
belief,  that  he  had  been  the  causeofezten- 
sive  disturbances  every  where  among  the 
Jews.  1  And  a  mover  of  sediti 
exciter  of  tumult.  Tins  they  pretended 
he  did  by  preaching  doctrines  contrary  to 
the  laws  and  customs  ef  Moses,  and  ex- 
citing the  Jews  to  tumult  and  disorder. 
1  Throughout  the  world.  Throughout  the 
Roman  empire,  ami  thus  leading  the 
Jews  tO  violate  the    laws,  and  to  produce 

tumults,  riots,  and   diaord 

-  -■..     This  " 
curs    nowhere   else    in    th( 
ment.    It  is  properly  a  military  word,  and 
denotes  one  w  ■  tn  nrmv, 

a  standard-bei  romand- 

er.    The  meaning  is.  that  Paul  had  been 


81  i 

took,  ami  w.ui hi  hare  judged  ■  ac- 
cording U)  our  law  . 

?  Bui  the  chief  H  oaptaio  I 
came  upon  us,  -and  with  gn 
lenoe  took  him  awaj  out  of  out 

hands, 

1  ommanding  his  Been* 
come  unto  tin  e  :  by  examini 
whom,  thyself  mayesl  take  know- 
ledge of  all  these  things  whereof 

we  accuse  him. 

eJno.lS.SL  dc.21.33.  e  C.2J.30. 


so  active,  and  so  protnim  nt  in   pr 

I.  thai  he  had  been  a  '• 
the  principal  person  in  extending  I 

Of  the    Na/areiies.      '         ■ 

original  word  h<  re 
from  which  we  have  derired  I 
heresy.  It  is,  however,  properly  tr  i 
sect,  or  party,  and  should  ban 

translated  in  ver.  1  I     Bee  Note,  «  'i    \    17. 

r  Of  tin  Nazarem  %    This  was  the  name 
usually  given  t"  Christians  by  ■• 
contempt    They  were  so  called 
Jesus  was  of  Nazareth. 

6.  Who  also  hathgone about    w 
endeavoured.    ' 

T1n>  was  a  serious,  but  iinioutided  charge. 
It  arose  from  the  gross  calumny  of  the 
apostle,  when  they  pretended  that 
iuirodu.  e  ito  thai  sacred  peace, 

ch.  x\i.  28     To  th       barg< 
replies  in    ver  '  ■!  ham 

judged.    That  is.  would  have  condemned 
and  punished.    '  According  to  our  law. 
Their  law,  which  forbade  the  ini 
tion  of  8tr.mLr<Ts  mto  the  tomph  ■ 

7.  But  thechief  captain,  <Ttc    Tertullus 
pretends  thai  they  would 

Paul  righteously,  ii"  Lysias  had  ro  t  inti  r- 
posed  :  but  the  truth  was,  that  without 
regard  lolawor  justice,  they  would  have 
murdered  him  on  the  sjkii. 

xxiii.  30    ' 

is.  the  Jews  who 

tullus  presented  them  as  his  wuiiwwesof 

the  truth  of  w  bat  be  had  said     I 

dent  that  we  have  here  onlj 

ry  or  oudine  of  the 

tullus  made.  It  is  incredible  that  n  H 

rhetorician   would    In 

casion,  deUvered  an 

i 
But  it  is  doubt! 
his  addr< 

I 

• 


314 


THE  ACTS. 


LA.  D.  tiO. 


9  And  the  Jews   also  assented, 
saying  that  these  things  were  so. 

10  Then  Paul,  after  that  the  ■ 
governor  had  beckoned  unto  him  to 

answered,  Forasmuch  as  I 

Felix,  made  Procurator  over  Judea,  A.  D.  53. 


and  arguments.  Such  a  course  was  in- 
evitable, unless  the  New  Testament  had 
been  swelled  to  wholly  undue  propor- 
tions. 

9.  And  the  Jews  also  assented.  The 
Jews  who  had  accompanied  Tertullus  to 
Cesarea.  They  had  gone  as  the  accusers 
of  Paul,  and  they  bore  testimony,  when 
called  upon,  to  the  truth  of  all  that  the 
orator  had  said.  Whether  they  were 
examined  individually  or  not,  is  not  de- 
clared. In  whatever  way  their  testimony 
was  arrived  at,  they  confirmed  unani- 
mously the  accusation  which  he  had 
brought  against  Paul. 

10.  Had  beckoned  unto  him  to  speak. 
Either  by  a  nod  or  by  the  hand.  IT  Hast 
been  of  many  years.  Felix  and  Cumanus 
had  been  joint-governors  of  Judea;  but 
after  Cumanus  had  been  condemned  for 
his  bad  administration  of  the  affairs,  the 
government  fell  entirely  into  the  hands 
of  Felix.  This  was  about  seven  years 
before  Paul  was  arraigned  before  him, 
and  might  be  called  many  years,  as  he 
had  been  long  enough  there  to  be- 
come acquainted  with  the  customs  and 
habits  of  the  Jews ;  and  it  might  also  be 
called  long  in  comparison  with  the  short 
time  which  any  of  his  immediate  prede- 
cessors had  held  the  office.  See  Jose- 
phus,  Ant.  b.  xx.  ch.  vi,  vii.  ^  A  judge. 
This  word  is  evidently  used  here  in  the 
sense  of  magistrate,  or  one  appointed  to 
administer  the  affairs  of  government.  To 
determine  litigated  matters  was,  however, 
one  part  of  his  office.  It  is  remarkable 
that  Paul  did  not  begin  his  speech  as 
Tertullus  had  done,  by  any  flattering 
address,  or  by  any  of  the  arts  of  rhetoric. 
He  founded  his  plea  on  the  justice  of  his 
cause,  and  on  the  fact,  that  Felix  had 
had  so  much  experience  in  the  affairs  of 
Judea  that  he  was  well  qualified  to  un- 
derstand the  merits  of  the  case,  and  to 
judge  impartially.  Paul  was  well  ac- 
quainted with  his  character  (see  Note, 
ch.  xxiv  25),  and  would  not  by  flattering 
words  declare  that  which  *"V  not  strictly 
true.  %  I  do  the  more  cneerjully,  &c. 
Since  you  are  so  well  acquainted  with 
the  customs  and  habits  of  the  Jews,  I 
the  more  readily  submit  the  case  to  your 
disposal.  This  address  indicated  great 
confidence  in  the  iustice  of  his  cause ; 


know  that  thou  hast  been  of  many 
years  a  judge  unto  this  nation,  1 
do  the  more  cheerfully  answer  °  for 
myself: 

1/    Because    that   thou    mayest 


and  was  the  language  of  a  man,  bold, 
fearless,  and  conscious  of  his  innocence. 
11.  Because  that  thou  mayest  under' 
stand.  Gr.  lThou  being  able  to  know.' 
That  is,  he  could  understand  or  know,  by 
taking  the  proper  evidence.  Paul  does 
not  mean  to  say  that  Felix  could  under- 
stand the  case,  because  he  had  been  many 
years  a  judge  of  that  nation.  That  fact 
would  qualify  him  to  judge  correctly,  or 
to  understand  the  customs  of  the  Jews. 
But  the  fact,  that  he  had  been  but  twelve 
days  in  Jerusalem,  and  had  been  orderly 
and  peaceable  there,  Felix  could  ascer- 
tain only  by  the  proper  testimony.  The 
first  part  of  Paul's  defence  (ver.  11 — 13) 
consists  in  an  express  denial  of  what  they 
alleged  against  him.  IT  Are  yet  but  twelve- 
days.  Beza  reckons  these  twelve  days 
in  this  manner:  The  first  was  that  on 
which  he  came  to  Jerusalem,  ch.  xxi.  15. 
The  second  he  spent  with  James  and 
the  apostles,  ch.  xxi.  18.  Six  days  were 
spent  in  fulfilling  his  vow.  ch.  xxi.  21.  26. 
On  the  ninth  day  the  tumult  arose,  being 
the  seventh  day  of  his  vow,  and  on  this 
day  he  was  rescued  by  Lysias.  ch.  xxi 
27 ;  xxii.  29.  The  tenth  day  he  was  be- 
fore the  sanhedrim,  ch.  xxii.  30  ;  xxiii.  10. 
On  the  eleventh  the  plot  was  laid  to  take 
his  life,  and  on  the  same  day,  at  evening, 
he  was  removed  to  Cesarea.  The  days 
on  which  he  was  confined  at  Cesarea  are 
not  enumerated,  since  his  design  in  men- 
tioning the  number  of  days  was,  to  show 
the  improbability  that,  in  that  time,  he 
had  been  engaged  in  producing  a  tumult ; 
and  it  would  not  be  pretended  that  he 
had  been  so  engaged  while  confined  in 
a  prison  at  Cesarea.  The  defence  of  Paul 
here  is,  that  but  twelve  days  occurred 
from  the  time  that  he  went  to  Jerusalem 
tiii  he  was  put  under  the  custody  of 
Felix;  and  that  during  so  short  a  time 
it  was  wholly  improbable  that  he  would 
have  been  able  to  excite  sedition.  IT  For 
to  icorship.  This  farther  shows  that  the 
design  of  Paul  was  not  to  produce  sedi- 
tion. He  had  gone  up  for  the  peaceful  pur- 
pose of  devotion,  and  not  to  produce  riot 
and  disorder.  That  this  was  his  design 
in  going  to  Jerusalem,  or  at  least  a  part 
of  his  purpose,  is  indicated  by  the  pa^ 
snge  in  Acts  xx.  16.  It  should  be  observ- 
ed, however,  that   our  translation  con- 


A.  D.  GO.] 


('11  tf>TER   \\l\  . 


understand  that  there  an-  yel  but 
twelve  days  since  I  wenl  ap  to  ■ 
Jerusalem  for  to  worship. 

12  Ami  thej  neither '  found  me 
in  the  temple  disputing  with  any 
man,  neither  raising  ap  the  people, 
neither  in  the  synagogues,  nor  in 
the  city. 


veys  an  idea  which  is  nol  necessarily  in 

the  Greek — that  this  was  the  design  of 
._r  to  Jerusalem.    The  original  is, 


Since  I  wont  up  to  Jerusalem  worshtp- 

illy 
'  in  devotion  when    the   tumult 


ping'  (Tf:Tv.v. k-- 0;  i.  e.  he  was  actual 


But  his  main  design  in  going  to 
Jerusalem  was,  to  convey  to  his  Buffering 
countrymen  there  the  benefactions  of  the 
Gentile  churches,  See  ver.  17.  Rom.  iv. 
25,  26. 

12.  And  theij    neither  found 

The  first  charge  of  Tertullus  against 
Paul  was  (ver.  5),  that  he  was  "  a  pesti- 
lent fellow,  ami  a  mover  of  Bedition." 
The  charge  of  his  being  a  j>est  was  bo 
general,  that  Paul  diil  not  think  it  neces- 
sary to  attempt  to  refute  it.  To  the  spe- 
cification, that  he  was  a  mover  of  sedi- 
tion, he  replies  by  a  firm  denial,  and  by 
a  solemn  declaration  that  they  had  not 
found  him  in  any  synagogue,  or  in  the 
city,  or  in  the  temple,  either  disputing  or 
exciting  a  tumult.  His  conduct  there 
had  been  entirely  peaceable;  and  they 
had  no  right  to  suppose  that  it  had  been 
otherwise  any  where. 

13.  Neither  can  they  prove  the  things, 
&c.  That  is,  that  I  am  a  mover  of  sedi- 
tion, or  a  disturber  of  the  peace  of  the 
people.  This  appeal  he  boldly  makes; 
he  challenges  investigation;  and  as  they 
did  not  offer  to  specify  any  acts  of  disor- 
der or  tumult  excited  by  him,  this  charge 
falls  of  cour.-e. 

14.  But  thin  I  confess,  &c.  The  nexl 
specification  in  the  "charge  of  Tertullus 

•r.  5),  that  he  was  "a  r b 
of  the  sect  of  the  .Na/.arenes."  To  tins. 
Paul  replies  in  this,  and  the  two  follow* 
ing  verses.  Of  this  reply  we  may  ob- 
serve, (1.)  That  he  does  not  stoop  to  notice 
the  contempt  implied  in  the  dm  of  the 
word  Nazan  p  d  in  a 

more  important  business  than  to  < 
about  the  name  which  they  chose  to  give 
to  Christians.  (8.)  He  admits  that  he  be- 
longed to  that  seel  or  class  of  people. 
Thai  he  was  a  Christian,  he  neither  de- 
nied, nor  was  disposed  to  deny  !!• 


IS    Neither  ran   tiny  prow   '  the 
things  whereof  they  now 

14  But  th 
that  alter  the  \\  a)  w  hich  th< 
hip  1  the  I  i 
then,  believing  all  things 
which  are  ;  written  m  the  law  and 
i  the  prophi 


.. 


maintains  that  in  this  till  wor- 

shipping the  God  "i  • 

thai  he  was  engaged  in  t 
in  the  temple,  was  suili.  n  nl  prool     I    He 
shows  them  thai  he  believed  only  what 

was  written  in  the  law  and  the  j  " 

thai   this  involved  the  main  doctrine  oi 

their  religion — the  hope  of  the  n 

tion  of  the  dead    irer.  15  .  and  thai  it 

was    his    Constant    and    ear 

krc\)  a  pare  conscience  in  all  thi 

16.    These   are  the  points  ot  In- 
to this  m  cond  charge,  am 
thai  they  fully  meei  and  dispose  of  the 
accusation.    '  AfU  i  tht  <>  <  .      After  the 
manner   or   mode  oi 
heresy.    Th 
nol  expn 

We  have  attached  to  the  word  h 
dch  is  nol  convex  nl  by  th< 

word,  and   now  COmi  I  'and  by 

it,  irrcr  of  doctrine.     In   Paul's  answer 

here,    (here    is    an    explicit    ret.  r 

their  charge,  which 

our  version.    The  charge  ol   T< 

was,  that  he  was  the  nngleadi 
sect  (ti/s  mifiri 

which  they  call  set  I  '   erro» 

of  doctrine,  but  alter  a  was-  winch  they 

maintain  is  producil 

>-o  worship  I   the   God  of  m\ 

Paul  was 

lower  of  thai 

Jewish  , 

cd  to  worship^  '<»ii  iii 

heresy  or  schism,  if  we  do  it  in  oh 

k  nee  and  to< 
/.  I  continue  to  won  hip    I 

ish  people,  the  prorM  r  and  public 
ledgmenl  of  the  God  .  t  ti.. 

my  fatht  rs     If y  i  ith< 

Jehovah  ;  the  God  whom    I 

■ 

touching  in  this,  and  fitted 

to  the  heart  ol 

no  new  oh  eel    >l  '•• 

of  a  false  or  ! 


316 


THE  ACTS. 


[A.  D  CO. 


15  And  have  hope  a  toward  God, 
which  they  themselves  also  allow, 
that  there  shall  be  a  resurrection 
b  of  the  dead,  both  of  the  just  and 
unjust. 

16  And  herein  do  I  exercise  my- 


a  c.23.6,&c.  26.6,7;  2S.20,&c. 
,29.  lCor.15.12-27.  Rom.20.6,13. 


b  Dan.  12.2.  Jno.5. 


was  really  a  reply  to  their  charge,  that 
he  was  setting  up  a  new  sect  in  religion. 
The  same  thing  Paul  affirms  of  himself 
in  2  Tim.  i.  3 :  "I  thank  God,  whom  I 
serve  from  my  forefathers  with  a  pure 
conscience."  If  Believing  all  things,  <tc. 
Particularly  respecting  the  Messiah.  So 
he  more  fully  explains  his  meaning  in 
his  speech  before  king  Agrippa.  ch.  xxvi. 
23.  IT  In  the  law  and  in  the  prophets.  Com- 
manded in  the  law  of  Moses,  and  fore- 
told by  the  prophets.  Tnat  Paul  had 
ever  disbelieved  any  of  these  things,  they 
could  not  prove ;  and  his  whole,  course 
had  shown  that  he  fully  credited  the 
sacred  records.  Most  of  his  arguments 
in  defending  Christianity  had  been  drawn 
from  the  Jewish  writings. 

15.  And  have  hope  toward  God.  Hav- 
ing a  hope  of  the  resurrection  of  the 
dead,  which  arises  from  the  promises  of 
God.  IT  Which  they  themselves,  &c.  That 
is,  the  Pharisees.  Perhaps  he  designated 
in  this  remark  the  Pharisees  who  were 
present.  He  held  nothing  in  this  great 
cardinal  point,  which  they  did  not  also 
hold.  For  the  reasons  why  Paul  intro- 
duced this  point  so  prominently,  and  the 
success  of  thus  introducing  it,  see  Note 
on  ch.  xxiii.  1 — 9.  IT  Both  of  the  just,  arid 
of  the  unjust.  Of  the  righteous  and  the 
wicked  ;  that  is,  of  all  the  race.  As  they 
Held  this,  they  could  not  arraign  him  lor 
holding  it  also. 

16.  And  herein.  In  this,  or  for  this  pur- 
pose. IT  Do  I  exercise  myself '.  'A<rxi.  I 
accustom  or  employ  myself;  I  make  it 
my  constant  aim  and  endeavour.  It  is 
the  purpose  of  my  constant  study.  Paul 
often  appeal's  to  his  conscientiousness  as 
the  leading  habit  of  his  life.  Even  before 
his  conversion  he  endeavoured  to  act  ac- 
cording to  the  dictates  of  conscience. 
See  Acts  xxvi.  9.  Comp.  Phil.  iii.  5,  6. 
IT  To  have  always  a  conscience,  &c.  To 
do  that  which  is  right,  so  that  my  con- 
science shall  approve  of  it,  and  never 
reproach  me.  II  Void  of  offence.  'Awjo- 
o-xosrov.  That  which  is  inoffensive,  or 
which  does  not  cause  one  to  stumble  or 
fall.  He  means,  that  he  endeavoured  to 
keep  his  conscience  so  enlightened  and 
pure  in  regard  to  duty,  and  that  he  acted 


self,  to  have  c  always  a  conscience 
void  of  offence  toward  God  and 
toward  men. 

17  Now  after  many  years,  I 
came  d  to  bring  alms  to  my  nation, 
and  offerings. 

c  c.23.1.  d  c.11.29,30:  20.16.  Rom.15.25 


according  to  its  dictates  in  such  a  way 
that  his  conduct  should  not  be  displeasing 
to  God,  or  injurious  to  man.  To  have 
such  a  conscience  implies  two  things : 
(1.)  That  it  be  enlightened  or  properly 
informed  in  regard  to  truth  and  duty'; 
and,  (2.)  That  that  which  is  made  known 
to  be  right  should  be  honestly  and  faith- 
fully performed.  Without  these  two 
things,  no  man  can  have  a  conscience 
that  shall  be  inoffensive  and  harmless. 
IT  Toward  God.  In  an  honest  endeavour 
to  discharge  all  the  duties  of  public  and 
private  worship,  and  to  do  constantly 
what  he  requires.  In  believing  all  that 
he  has  spoken  ;  doing  all  that  he  requires ; 
and  offering  to  him  the  service  which 
he  approves.  IT  Toward  men.  In  endea- 
vouring to  meet  all  the  demands  of  jus- 
tice and  mercy;  to  advance  their  know- 
ledge, happiness,  and  salvation ;  so  that 
I  may  look  back  on  my  life  with  the 
reflection  that  I  have  done  all  that  I 
ought  to  have  done,  and  all  that  I  could 
do,  to  promote  the  welfare  of  the  whole 
human  family.  What  a  noble  principle 
of  conduct  was  this !  How  devoted,  and 
how  pure  !  How  unlike  the  conduct  of 
those  who  live  to  gratify  debasing  sen- 
sual appetites,  or  for  gold  or  honour  ;  and 
who  pass  their  lives  in  such  a  manner 
as  to  offer  the  grossest  offence  to  God, 
and  to  do  the  most  injury  to  man !  The 
great  and  noble  aim  of  Paul  was  to  be 
pure  ;  and  no  slander  of  his  enemies,  no 
trials,  persecutions,  or  perils,  and  no  pains 
of  dying  could  take  away  the  approving 
voice  of  conscience.  Alike  in  his  travels, 
and  in  his  persecutions ;  among  friends 
and  foes ;  when  preaching  in  the  syna- 
gogue, the  city,  or  the  desert ;  or  when 
defending  himself  before  governors  and 
kings,  he  had  this  testimony  of  a  self- 
approving  mind.  Happy  they  who  thus 
frame  their  lives.  And  happy  will  be 
the  end  of  a  life  where  this  has  been  the 
grand  object  of  the  journey  through  this 
world. 

17.  Now  after  many  years.  After  man;* 
years  absence.  Paul  here  commences  a 
reply  to  the  charges  of  Tertullus,  ihat  he 
had  endeavoured  to  profane  the  temple. 
ver.  0.    He    begins,   by  saying    that  hu 


A.  D.  CO.] 


CHAPTER  XXIV. 


si: 


is  Whereupon  certain  Jews  from 
Asia  Pound  me  purified  in  the  tem- 
ple, neither  with  multitude,  nor 
with  tumult : 

L9  Who  ought  to  have  been  here 
0  before  thee,  and  object,  if  they 
had  aught  againsl  me. 

•JO  Or  rise  let  these  same  fore 
say,  if  they  have  found  any  evil- 

oc.25.16. 


design  in  coming  up  to  Jerusalem  was, 
t,p  bring  to  them  needed  aid  in  a  time  of 
It  would  be  absurd  to  Buppose, 
therefore,  that  his  object  in  coming  was 
to  violate  the  customs  of  the  temple,  and 
t<>  defile  it.  IT  I  came  to  bring.  Seech. 
ri.29,  30.  Note.  Rom  xv.  25,  26. 
Charities;  the  gift  of  the  churches.  H  To 
my  nation.  Not  to  (ill  the  nation;  but  to 
the  poor  saints  or  Christians  who  were 
in  Judea,  and  who  were  Buffering  much 
anions  and  trials.  1  And  offer- 
ings.  The  word  used  here  properly  de- 
i  offering  or  gifl  of  any  kind  ;  but 
it  is  usually  applied  to  an  oblation,  or 
offering  made  to  God  in  the  temple — a 
thank-offering,  a  sacrifice.  This  is  proba- 
bly its  meaning  here.  He  came  to  bring 
aid  to  his  needy  countrymen,  and 
ine  to  God;  and  it  was.  therefore,  no  part 
of  his  purpose  to  interfere  with,  or  to  pro- 
fine  the  worship  of  the  temple. 

18.  Certain  Jews  from  Asia,  ch.  xxi.  27. 
IT  Found  me  purified  in  the  temple,  ch.  xxi. 
26,27.    They  found  me  engaged  in  the 

service  of  completing  the 
anno  of  my  vow.     H  Neither  with  midti- 
lude.    Not  having  introduced  a  multitude 
with  me — in  a  quiet  and  peaceful  man- 
ner. 

19.  Who  ougty  to  havi 

They  were  the  proper  witnesses  :  as  they 
had  staved  away,  it  showed  that  they 
were  not  prepared  to  undergo  a  strut 
examination.  Paul,  therefore,  justly  com- 
plains that  the  very  persons  who  alone 
r:>nld  testify  against  bira  w< 
and  showed  that  there  was  really  noj 
well-founded  charge  against  him.  I 
alone  could  testify  Bfl  to  any  thing  that 
occurred  in  the  temple;  and  as  tAey 
were  not  present,  that  charge  ought  to 
be  dismissed. 

20.  Or  else.  Since  they  are  lot  here 
to  witness  against  rne  in  regard  to  what 
occurred    in    the    temple,    let    th< 

j. resent  bear  witness  against  me,  if  they 
?an,  in    regard   to  any  other  jxirl  of  rny 
ronduct    This  was  a  bold  a| 
t  showed  his  full  <  of  inno- 

2  !)  2 


doing  in  mo.  while  1  stood  hefoip 
tiic  council ; 

21  Except  it  be  for  this  on< 
that  1  cried  standing  among  them, 
Touching  the   resurrection  of  the 

dead,    1    am    called    in    qui  Mini,   by 

ymi  this  day. 

29    \ad  u  hen  Felix  heard  these 
things,  having  more  perfect  know- 


cence,    '  Let  The 

Jews  who   lire  here  pres.nl        '      I 

doing.    Any   ii 

violation  or  i  While  t  stood 

before  the  council.     The   tanhei  i 

xxiii.  1 — 10.    A>-  they  were  pr»  tent  there 

Paul  admits  that  tn< 

to   hear  w  itness   to  In-  i  ondui  i  ■ 

.  :  and  calls  Upon   I  1< 

it"  they  could,  to  any  impropriety  m  his 

('induct, 
this  one  . 

was  what  Paul  had  s:tid  before  thi 
cil — the  ///""(   thins  on  which   ; 
■  on  them  l  i 
to  this,  and  to  show,  if  they  could,  that  in 

[antion    he    had 
I  ,'id  other  infidels  h 

thai  Paul  here  ackno  he  was 

wrong  in  the  declaration  whi<  h  h» 

died  in 

Lrii f  tlie  r< 

tion  of  the  dead  (ch 

reproached  him  lor  appearing  to 
be  time-serving,  and  lor  concealing  the 
true  cau  e  •■  him ;  and 

for  attempting 

-  of  Bentiment,  and  endi  ayousing 
to  produce  discord  in  the  •  B  it 

■ 
the    fill!... 

wished  to  liv  their  attention  on  tl 
thing  which  he  had  said  before  the  coua- 
.  ihown 

thai    this 
'  principal  doctrine  wh 
i  defending      :!    >'  they  were 
•  him  for  hold- 
ing and   ■  >  of  ,nP 
:  doctrine,  he  called 
on  them  to  d  i  it     \                   ■  en  the 
only  thing  which  they  had  wim< 
[ore  the  council,  he  •  ills  on  th< 
dry  to  what  they  knew  only,  and  i 
If    they  could',  that    tins    was    wrong. 
■ 
•pectins  die  resurrection,  ch.  xxiu  r>. 

'  22.     I  I  hi:   -   I  ■■■   ■ 

Our  translation  of  th 


318 


THE  ACTS. 


[A.  D.  GO 


lodge  of  that  way,  he  deferred 
them,  and  said,  When  Lysias  a  the 
chief  captain  shall  come  down,  I 
will  know  the  uttermost  of  your 
matter. 

23  And  he  commanded  a  centu- 


is  very  obscure,  and  critics  are  divided 
about  the  proper  interpretation  of  the 
original.  Many  ^Erasmus,  Luther,  Mi- 
chaelis,  Morus,  &c.)  render  it,  '  although 
he  had  a  more  perfect  knowledge  of  the 
Christian  doctrine  than  Paul's  accusers 
had,  yet  he  deferred  the  hearing  of  the 
cause  nil  Lvsias  had  come  down.'  They 
observe  that  he  might  have  obtained  this 
knowledge,  not  only  from  the  letter  of 
Lysias,  but  from  public  rumour,  as  there 
were  doubtless  Christians  at  Cesarea. 
They  suppose  that  he  deferred  the  cause, 
either  with  the  hope  of  receiving  a  bribe 
from  Paul  (comp.  ver.  26),  or  to  gratify 
the  Jews  with  his  being  longer  detained 
as  a  prisoner.  Others,  among  whom  are 
Beza,  Grotius,  Rosenmuller,  and  Dod- 
dridge, suppose  that  it  should  be  ren- 
dered, '  he  deferred  them,  and  said,  after 
I  have  been  more  accurately  informed 
concerning  this  way,  when  Lysias  has 
come  down,  I  will  hear  the  cause.'  This 
is  doubtless  the  true  interpretation  of  the 
passage,  and  it  is  rendered  more  probable 
by  the  fact  that  Felix  sent  for  Paul,  and 
heard  him  concerning  the  faith  of  Christ 
(ver.  24),  evidently  with  a  design  to  make 
himself  better  acquainted  wilh  the 
charges  against  him,  and  the  nature  of 
his  belief.  IT  Of  that  way.  Of  the 
Christian  religion.  This  expression  is 
repeatedly  used  by  Luke  to  denote  the 
Christian  doctrine.  Note,  ch.  ix.  2.  IT  He 
deferred  them.  He  put  them  off;  he 
postponed  the  decision  of  the  case ;  he 
adjourned  the  trial.  IT  When  Lysias,  &c. 
Lysias  had  been  acquainted  with  the  ex- 
citement and  its  causes,  and  Felix  regard- 
ed him  as  an  important  witness  in  regard 
to  the  true  nature  of  the  charges  against 
Paul.  IF  /  will  know  the  uttermost,  <fec. 
I  shall  be  fully  informed  and  prepared  to 
decide  the  cause. 

23.  And  he  commanded,  &c.  It  is  evi- 
dent from  this  verse,  that  Felix  was  dis- 
posed to  show  Paul  all  the  favours  that 
were  consistent  with  his  safe  keeping. 
He  esteemed  him  to  be  a  persecuted 
man,  and  doubtless  regarded  the  charges 
against  him  as  entirely  malicious.  What 
was  Felix's  motive  in  this  cannot  be  cer- 
tainly known.   It  is  not  improbable,  how- 


rkm  to  keep  Paul,  and  to  let  him 
have  liberty,  h  and  that  he  should 
forbid  none  of  his  acquaintance  to 
minister  or  to  come  unto  him. 

24  And  after  certain  days,  when 
Felix  came  with  his  wife  Drusilla, 


fic.27.3:  23.16. 


ever,  that  he  detained  him,  (1.)  To  gratify 
the  Jews  by  keeping  him  in  custody  as 
if  he  were  guilty;  and,  (2 )  That  he  hoped 
the  friends  of  Paul  would  give  him 
money  to  release  him.  Perhaps  it  was 
fur  this  purpose  that  he  gave  orders  that 
his  friends  should  have  free  access  to 
him,  that  thus  Paul  might  be  furnished 
with  the  means  of  purchasing  his  free- 
dom. 

24.  Felix  came,  with  his  wife  Drusilla, 
Drusilla  was  the  daughter  of  Herod 
Agnppa  the  elder,  and  was  engaged  to 
be  married  to  Epiphanes,  the  son  of  king 
Antiochus,  on  condition  that  he  would 
embrace  the  Jewish  religion;  but  as  he 
afterwards  refused  to  do  mat,  the  con- 
tract was  broken  off.  Afterwards  she 
was  given  in  marriage,  by  her  brother 
Agrippa  the  younger,  to  Azizus  king  of 
Emesa,  upon  his  consent  to  be  circum- 
cised. When  Felix  was  governor  of  Ju- 
dea,  he  saw  Drusilla,  and  fell  in  love 
with  her,  and  sent  to  her  Simon,  one  of 
his  friends,  a  Jew,  by  birth  a  Cyprian, 
who  pretended  to  be  a  magician,"  to  en- 
deavour to  persuade  her  to  forsake  her 
husband,  and  to  marry  Felix.  According- 
ly, in  order  to  avoid  the  envy  of  her  sis- 
ter Bernice,  who  treated  her  ill  on  ac- 
count of  her  beauty,  "  she  was  prevailed 
on,"  says  Joseph  us,  "  to  transgress  the 
laws  of  her  forefathers,  and  to  marry 
Felix."  Josephus,  Antiq.  b.  xx.  ch.  vii. 
$  1,  2.  She  was,  therefore,  living  in 
adultery  with  him,  and  this  was  probably 
the  reason  why  Paul  dwelt  in  his  dis- 
course before  Felix  particularly  on  "  tem- 
perance," or  chastity.  Note,  ver.  25. 
IT  He  sent  for  Paul,  and  heard  him.  Ver- 
%aps  he  did  this,  in  order  to  be  more  fully 
acquainted  with  the  case  which  was  sub- 
mitted to  him.  It  is  possible  also  that  it 
might  have  been  to  gratify  his  wife,  who 
was  a  Jewess,  and  who  doubtless  had  a 
desire  to  be  acquainted  with  the  princi- 
ples of  this  new  sect.  It  is  certain 
also  that  one  object  which  Felix  had 
in  this,  was  to  let  Paul  see  how  de- 
pendent he  was  on  him,  and  to  induce 
him  to  purchase  his  liberty.  IF  Concern- 
!«?  the  faith  in  Christ.  Concerning  the 
Christian  religion.       Faith  in  Christ    \s 


A    D.  GO  J 


CHAPTER    Wiv 


Which    was:   a   Jewess,  lu>    sent    lor 

Paul,  and  heard  him  concerning  tin- 
faith  in  Christ. 

a  Prov.16.18.  I  I  BT.  .i..n.i6.8. 

1.4,.).  l)»u.i.l-4.  Ui.i.7.5..  11,1.4.4. 


often  used  to  denote  the  whole  of  Chris- 
tianity, as  it  [a  the  Leading  and  character- 
istic feature  of  the  religion  of  th< 

•Si.  And  as  he  reasoned,  (ire. 

he  discoursing."       Ai»Myo/H      u  cc  avrov. 

JN'o  argument  should  be  drawn  from  the 
word  that  is  used  here,  to  prove  thai  P&ul 
particularly  appealed  t<>  reason,  or  that 
his  discourse  was  argumentative.  That  it 
was  so  is,  indeed,  not  improbable,  from  all 
that  we  know  of  the  man,  and  from  the 
topics  on  which  ho  discoursed.  But  the 
word  used  here  moans  simply,  as  he  its- 
'.  and  is  applied  usually  to  making 
a  public  address,  to  preaching,  &c.  in 
whatever  way  it  is  done.  Acts  xvii.2; 
xviii.  I.  19;  xix.  8,  9;  wiv.  12. 
and  Drusilla  intended  this  as  a  matter 
of  entertainment  or  amusement.  Paul 
readily  obeyed  their  summons,  at 
him  an  opportunity  to  preach  the 
to  them;  and  as  they  desired  his  senii- 
ments  in  regard  to  the  faith  in  Christ,  he 
selected  those  topics  which  were  adapted 
to  their  condition,  and  stated  those  princi- 
ples of  the  Christian  religion  which  were 
fitted  to  arrest  their  attention,  and  lead 
them  to  repentance.  Paul  seized  every 
opportunity  of  making  known  the  gospel; 
and  whether  a  prisoner  or  at  liberty; 
whether  before  princes,  governors,  kings, 
or  common  people,  was  equally  prepared 
to  defend  the  pure  and  holy  doctrines  of 
the  cross.  His  boldness  in  this  instance 
is  the  more  remarkable  as  be  was  de- 
pendent on  Felix  for  his  pardon.  A  time- 
server  or  an  impostor  would  have  chosen 
such  topics  as  would  have  conciliated  the 
favour  of  the  judge,  and  procured  his  par- 
don. He  wouid  have  flattered  bis  vanity 
or  palliated  his 

7.,  o  r  A  ;  red  to   Paid. 

His  aim  was  to  d<  feud  the  truth  :  and  to 
pave,  if  possible,  the  so  its  of  Drusilla 
and  of  Felix.     1   Of  right* 

■  of  the  justice 
of  Go!  particularly,  but  of  the  nature 
and  requirements  of  justice  in  the  rela- 
tions of  life. the  relation--  which  w . 
to  God  and  to  man.  This  was  a  proper 
topic  with  which  to  introduce 
course,  as  it  was  the  office  of  Felix  to 
dispense  i  on  and  man  ; 

and  as  hi-  administration  was  not  remark- 
able for  l  of  thai  vir'  . 
evident  that  he  could  be  influenced  by  a 


I  ml  .is  he  rt 

mperance, 
ment     l  .  I  bled,  ' 

r  IV. '.0.3,4.  DU 

80.18. 


bribe  (ver.  26  .and  r 

to  dwell  on  ihi  I    m  him 

;  oi  his  life,  and   I 
meeting  the    i 
not    be   bribed,   but  who   ■ 
equal  justice  alike  to  th< 

mean.     That  I'aul  dwelt  i 

lio  of  ( k>d,  a»  the  i  r  ol  tii<- 

world,  i 

prehensii  lustioe,  and 

membrance  of  hi-  own  gtii 
to  produ 
make  him  tremble.  ' 

■  '  .    The  word  f<  n 
commonly  to  denote   modi  ration.  (,r  re- 
straint in  regard  to  eating  and  di 
particularly  to  abstinence  from  the 

I'eli\«was  intV  m;  •  rati  in  the 
eating  liquors.  The  original  won! 

inclinations;  and  m  to  pro- 

i  hastity,  and  i 
ral.    The  particular  thing 
Felix  which  I'aul  ha 

:'  lit  entioui  - 
oi  incontinence.    Hew;.-  living  in  adul- 
tery with  Drusilla;   and  lor  ii. 
w  ished  doubtless  to  bring  him  t" 
ance.    1   And  judgment  to  com 
universal  judgment ;  the  judgu  < 

was    to    come    00    all   tran.-L're-- 
tlns    topic   I'.iul    also  dwell    when    he 
before  the  '. 

Acts  xvu.  31. 

rably  adapted  to  ex<  its  the 

F<'lix  and  Drusilla   I 

nesa  and  faithfulness  in  P 

ind  the  re-nl; 

rectly  judged  of  the  kind  of  truth 

■  ■ 
guilty  auditor    ' 

■ 
of  the  judgment  to 

not  denote  thai    h 
Ited  or  shaken,  bul 

-ne.i,  or  terr 
lakes  the  frame,  '•' 

agitated.    If 

.  and  I""!.'  d  with  de 
-iun  to  the  coming 
a   renin  rl 

truth  oti  the  mind  ol  B 

• 


320 


and   answered,    Go  a  thy  way  for 
this    time ;    when   I  have   a  con- 

a  Prov.l.2l-32.  Matt. 22.5;  25.1-!0. 


THE  ACTS.  [A.  D.  60. 

venient  season,  1  wil  call  for  thoe. 
26  He  hoped  also  that  money 

b  Es.23.8. 


truth.  It  shows  the  power  of  conscience, 
when  thus  under  the  preaching  of  a  pri- 
soner, the  judge  should  be  thrown  mio 
violent  alarm.  IT  And  answered,  Go  thy 
way,  &c.  How  different  is  this  answer 
from  that  of  the  jailor  of  Philippi  when 
alarmed  in  a  similar  manner,  lie  asked, 
'•  what  must  I  do  to  be  saved  ?"  and  was 
directed  to  him  in  whom  he  found  peace 
from  a  troubled  conscience.  Acts  xvi. 
30,  31.  Felix  was  troubled  ;  but  instead 
of  asking  what  he  should  do,  he  sent  the 
messenger  of  God  away.  lie  was  evi- 
dently not  prepared  to  break  off  his  sins, 
and  turn  to  God.  He  sought  peace  by 
sending  away  his  reprover  ;  and  mani- 
festly intended  then  to  banish  the  subject 
from  his  mind.  Yet,  like  others,  he  did 
not  intend  to  banish  it  altogether.  He 
looked  forward  to  a  time  when  he  should 
he  more  at  leisure;  when  the  cares  of 
office  should  press  less  heavily  on  his  at- 
tention ;  or  when  he  should  be  more  dis- 
posed to  attend  to  it.  Thus  multitudes, 
when  they  are  alarmed,  and  see  their 
guilt  and  danger,  resolve  to  defer  it  to  a 
more  convenient  time.  One  man  is  en- 
gaged in  a  career  of  pleasure,  and  it  is 
not  now  a  convenient  time  to  attend  to 
his  soul's  salvation.  Another  is  pressed 
with  business;  with  the  cares  of  life ; 
with  a  plan  of  gain ;  with  the  labours  of 
office,  or  of  a  profession,  and  it  is  not  now 
a  convenient  time  for  him  to  attend  to  re- 
ligion. Another  supposes  that  his  time 
of  life  is  not  the  most  convenient.  His 
youth  he  desires  to  spend  in  pleasure,  and 
waits  for  a  more  convenient  time  in  mid- 
dle age.  His  middle  life  he  spends  in 
business,  and  the  toils  of  the  world,  and 
this  is  not  a  convenient  time.  Such  a 
period  he  expects  then  to  find  in  old  age. 
But  as  age  advances,  he  finds  an  increas- 
ing disposition  to  defer  it;  he  is  still  indis- 
posed to  attend  to  it;  still  is  love  with 
the  world.  Even  old  age  is  seldom  found 
to  be  a  convenient  time  to  prepare  for 
heaven ;  and  it  is  deferred  from  one  pe- 
riod of  life  to  another,  till  death  closes 
the  scene. — It  has  been  commonly  sup- 
|>osed  and  said  that  Felix  never  "found 
that  more  convenient  time  to  call  for 
Paul.  That  he  did  not  embrace  Ihe 
Christian  religion,  and  forsake  his  sins,  is 
probable,  nay,  almost  certain.  But  it  is 
not  true  that  he  did  not  take  an  opportu- 
nity of  hearing  Paid  further  on  the  sub- 
ject ;  for  it  is  said  that  he  sent  for  him 


often,  and  communed  with  him.  But 
though  Felix  found  this  opportunity,  yet 
(1.)  We  have  no  reason  to  suppose  that 
the  7nain  thing — the  salvation  of.  bis  soul 
ever  again  occupied  his  attention.  There 
is  no  evidence  that  he  v\as  again  alarmed 
or  awakened,  or  that  he  had  any  further 
solicitude  on  the  subject  of  his  sins.  He 
had  passed  for  ever  the  favourable  lime  ; 
the  golden  moments  when  he  might  have 
secured  the  salvation  of  his  soul.  (2.) 
Others  have  no  right  to  suppose  that  their 
lives  will  be  lengthened  out  that  they 
may  have  any  further  opportunity  to  at- 
tend to  the  subject  of  religion.  (3.)  When 
a  sinner  is  awakened,  and  sees  his  past 
sins,  if  he  rejects  the  appeal  to  his  con- 
science then,  and  defers  it  to  a  more  con- 
venient opportunity,  he  hss  no  reason  to 
expect  that  his  attention  will  ever  be 
again  called  with  deep  interest  to  the 
subject.  He  may  live  ;  but  he  may  live 
without  the  strivings  of  the  Holy  Spirit. 
When  a  man  has  once  deliberately  reject- 
ed the  offers  of  mercy;  when  he  has 
trifled  with  the  influences  of  the  Spirit  of 
God,  he  has  no  right  or  reason  to  expect 
that  that  Spirit  will  ever  strive  with  him 
again.  Such,  we  have  too  much  reason 
to  fear,  was  the  case  with  Felix.  Though 
he  often  saw  Paul  again,  rind  "  communed 
with  him,"  yet  there  is  no  account  that 
he  was  again  alarmed  or  awakened 
And  thus  sinners  often  attend  on  the 
means  of  grace  after  they  have  grieved 
the  Holy  Spirit;  they  listen  to  the  doc- 
trines of  the  gospel,  they  hear  its  appeals, 
and  its  warnings,  but  they  have  no  feel- 
ing, no  interest;  and  die  in  their  sins. 
IT  A  more  conve?dent  time.  Greek,  'Taking 
time.'  I  will  take  a  time  for  this.  1T  /  will 
call  for  thee.  To  hear  thee  further  on  this 
subject.  This  he  did.  ver.  20.  It  is  re- 
markable that  Drnsilla  was  not  alarmed. 
She  was  as  much  involved  in  guilt  as 
Felix  ;  but  she,  being  a  Jewess,  had  been 
accustomed  to  hear  of  a  future  judgment, 
until  it  caused  in  her  mind  no  alarm. 
Perhaps  also  she  depended  on  the  rites 
and  ceremonies  of  her  religion  as  a  suffi- 
cient expiation  for  her  sins.  She  might 
have  been  resting  on  those  false  depen 
dencies  which  go  to  free  the  conscience 
from  a  sense  of  guilt,  and  which  thus  be 
guile  and  destroy  the  soul. 

20.  He  hoped  also.  He  thought  that  by 
giving  him  access  to  his  friends,  and  by 
often  meeting  him  himself,  and  showing 


A.  D.  62.] 


CHAPTER  XXV. 


should  have  been  given  him  of 
Paul,  that  he  mighl  loose  him  : 
wherefore  he  sent  for  him  the 
oftener,  add  communed  with 
him. 

J/  But  after  two   years,  l'orcius 


kindness,  Paul  might  bo  induced  to  at- 
tempt to  purchase  bis  freedom  with  a 
bribe.    If   That  mom  u  tkould  have  bet  n 

given  him  of  rani.  That  Paul  would 
give  him  money  to  procure  a  release. 
This  shows  the  character  of  Felix  tie 
was  desirous  of  procuring  a  bribe.  Paul 
had  proved  his  innocence,  and  should 
have  been  at  once  released.  I>ut  Felix 
was  influenced  by  avarice;  and  be  there- 
fore detained  Paul  in  custody,  with  the  hope 
that,  wearied  with  confinement,  he  would 
seek  bis  release  by  a  bribe'  Hut  1'aul 
offered  no  bribe.  He  knew  what  was 
justice;  and  he  would  not  be  guilty, 
therefore,  of  attempting  to  purchase  what 
was  his  due,  or  of  gratifying  a  man  who 
prostituted  his  high  office  lor  the  purpose 
of  gain.  The  Roman  governors  m  tin- 
provinces  were  commonly  rapacious  and 
avaricious,  like  Felix.  They  usually  took 
the  office  for  the  purpose  of  its  pecuniary 
advantage,  and  they  consequently  usually 
disregarded  justice,  and  made  the  pro- 
curing of  money  their  leading  object 
IT  He  sent  for  him  the  oftener.  Il  may  seem 
remarkable  that  he  did  not  fear  again  be- 
ing alarmed.  But  the  hope  of  money 
overcame  all  this.  And  having. once  re- 
sisted the  reasoning  of  Paul,  and  the  striv- 
ings of  the  Spirit  of  God,  he  seems  to  have 
had  no  further  alarm  or  anxiety.  He 
could  again  hear  the  same  man,  and  the 
same  truth,  unaffected.  When  sinners 
have  once  grieved  God's  Spirit,  they  often 
sit  with  unconcern  under  the  same  truth 
which  once  alarmed  them,  and  become 
entirely  hardened  and  unconcerned.  1 
And  communed  with  him.  And  convened 
with  him. 

27.  Hut  after  two  years.  Paul  was  un- 
justly detained  during  all  this  time.  The 
hope  of  Felix  seems  to  have  been  to 
weary  his  patience,  and  induce  him  to 
purchase  his  freedom.  IT  Came  in/o  l'<- 
lix's  room.  As  governor.  IT  And  lulu 
willing  to  thorn  the  Jew*  a  pleatt 
sirous  of  pleasing  them,  even  at  the  ex- 
pense of  justice.  Tins  shows  the  princi- 
ple on  which  he  acted  1  hit  Bad 
bound.  Left  him  in  custody  to  the  charge 

of  his  successor.     His  object  Ul  this  was 
JO  conciliate   the  JeWI  !   U    ' 

their  favour,  and  to  prevent  them,  if  patvl 


Feetus    came  ml     Felix1 
and  F.lix.  willing  to  Bhew  °  the 
Jewa  b  .   •  it  Pat  1  i 

en  \i'Ti:i;  XXV. 
Vow    w  |i,  n    r  ,.,  Hi. 


in; 


\  ince,  atter  three 


sible,  from  accusing  him  lor  the  • 

his  administration 

The  account  which   Luk< 

coincides  remarkably  with  thai  n 

Josephus  has  given.     He 

lis  by  .\ero.     lie  does  uot  ind<  i 

tion  Paul, or  say  thai  Felix 

eihat.    the  favour  ol  the  J< 

gives  such  as  account  as  to  make  the 

statement    by    Luke    per/a 

with  his  character  while  ii    ofl5<  <■     lie 

informs  us  thai  •  tipopular,  and 

that    tie  | 

the  Jews  would  accuse  him  i><  fore  the 
emperor  ;  and.  tht  n  fori .  the  statement  m 
the  Acts,  that  he  would  be  willing  to  show 

-   a    favour,  i-    in  peril  i  1 

wiih   his  character  and    circura 

and    is    one   ol    those 

'/<  aces,  w  bicb  show  thai  ike  author  of  iho 
Acts  was  fully  acquainted  with  the  or* 

CUmStaitCes  of  the  time,  and  that  his   his- 

tory  is  true.    The  account  in  Jo-.. 
thai  "  w  Ik  n  Porciu  i 

■  ■•  to  i  ei\  by  N<  ro,  the  principal 
inhabitants  of  ' '» Ban  a  went  up  i 

to    :c  ( -'.-■       i  ■   ■  u    '  er- 

tainly    brought    to    puniahmi 

.Nero  had  yielded  to  the  iui|>orlui. 

citations  of  bis   It.. :le-r  Pallet,  wko  was 

at   that  time  had  in  the  greatest   honour 

by  him."   Antiq.  l».  \\  ch  \ 

plan  of  Felix,  therefore,  in  su| 

the  enmitv  of  the  Jews,  and  conciliating 

their  favour  bj  inji  itii  ■■  to  Paul,  did  oof 

numerous   in    the    world,    V 

trains  nothing 

money  from  Paul  by  iniquity,  and 

he   sought   bj  in    the 

favour  of  the  Jew  •.  so  I 

\ud  the  inference  ir.'m  the  whole 
■ 
policy,"  and  thai  man  n  ai 

ml,  and 
undeviating  it  I 

CHAP1 
I 

<  h.    \\n 

province  oi   Judi  i;   for  J 

I 
1  Ji 


322 


THE  ACTS. 


[A.  D.  62. 


days  he  ascended  from  Cesarea  to 
Jerusalem. 

2  Then  the  high-priest  and  the 
chief  of  the  Jews  informed  him 
against  Paul,  and  besought  him, 

3  And  desired  favour  against 
him,  that  he  would  send  for  him 
to  Jerusalem,  laying  °  wait  in  the 
way  to  kill  him. 


the  usual  language  which  described  a 
journey  to  Jerusalem.  Thus  the  Eng- 
lish people  speak  of  going  up  to  London, 
because  it  is  the  capita  See  Note,  ch. 
xv.  1.  IT  To  Jerusalem.  The  governors 
of  Judea  at  this  time  usually  resided  at 
Cesarea  ;  but  as  Jerusalem  had  been  the 
former  capital ;  as  it  was  still  the  seat  of 
the  religious  solemnities;  as  the  sanhe- 
drim held  its  meetings  there;  and  as  the 
great,  and  rich,  and  learned  men,  and  the 
priests  resided  there,  it  is  evident  that  a 
full  knowledge  of  the  state  of  the  pro- 
vince could  be  obtained  only  there.  Fes- 
tus therefore,  having  entered  on  the  du- 
ties of  his  office,  eariy  went  to  Jerusalem 
to  make  himself  acquainted  with  the  af- 
fairs of  the  nation. 

2.  Then  the  high-priest.  The  high- 
priest  at  this  time  was  Ismael,  the  son  of 
Fahi.  He  had  been  promoted  to  that 
office  by  Agrippa.  Josephus'  Antiq.  b. 
xx.  ch.  viii.  $  8.  It  is  probable,  however, 
that  the  person  here  intended  was  Ana- 
nias, who  had  been  high-priest,  and  who 
would  retain  the  name.  Notes,  ch.  xxiii. 
2.  Some  MSS.  read  high-priests  here  in 
the  plural  number,  and  this  reading  is  ap- 
proved by  Mill  and  Griesbach.  There 
is,  however,  no  improbability  in  suppos- 
ing that  the  high-priest  Ismael  might 
have  been  also  as  much  enraged  against 
Paui  as  the  others.  IT  Informed  him 
against  Paul.  Informed  him  of  the  accu- 
sation against  him ;  and  doubtless  en- 
deavoured to  prejudice  the  mind  of  Fes- 
tus  against  him.  They  thus  showed  their 
unrelenting  disposition.  It  might  have 
been  supposed  that  after  two  years  this 
unjust  prosecution  would  be  abandoned 
and  forgotten.  But  malice  does  not  thus 
forget  its  object;  and  the  spirit  of  perse- 
cution is  not  thus  satisfied.  It  is  evident 
that  there  was  here  every  probability 
that  injustice  would  be  done  to  Paul,  and 
that  the  mind  of  Festus  would  be  biassed 
against  him.  He  was  a  stranger  to  Paul, 
and  to  the  embittered  feelings  of  the 
Jewish   character.     He   would   wish   to 


4  But  Festus  answered,  that 
Paul  should  he  kept  at  Cesarea, 
and  that  he  himself  would  depart 
shortly  I  hi /her. 

5  Let  them  therefore,  said  he, 
which  among  you  are  able,  go 
down  with  me,  and  accuse  this 
man,  if  there  be  any  wickedness 
in  him. 


conciliate  their  favour  on  entering  on  the 
duties  of  his  office.  And  a  strong  repre- 
sentation therefore,  made  by  the  chief 
men  of  the  nation,  would  be  likely  to 
prejudice  him  violently  against  Paul,  and 
to  unfit  him  for  the  exercise  of  impartial 
justice. 

3.  And  desired  favour  against  him. 
Desired  the  favour  of  F^tus,  that  they 
might  accomplish  their  wicked  purpose 
on  Paul.  11  Would  send  for  hiin  to  Jeru- 
salem. Probably  under  a  pretence  that 
he  might  be  tried  by  the  sanhedrim;  or 
perhaps  they  wished  Festus  to  hear  the 
cause  there,  and  to  decide  it  while 
he  was  at  Jerusalem.  Their  real  motive 
is  immediately  stated.  11  Lying  wait  in 
the  way  to  kill  him.  That  is,  they  would 
lie  in  wait,  or  they  would  employ  a  band 
of  Sicarii,  or  assassins,  to  take  his  life  on 
the  journey.  See  Notes,  ch.  xxi.  38 : 
xxiii.  12.  It  is  altogether  probable  that  it 
this  request  had  been  granted,  Paul 
would  have  been  killed.  But.  God  hr.d 
promised  him  that  he  should  bear  witness 
to  the  truth  at  Rome  (ch.  xxiii.  11),  and 
his  providence  was  remarkable  in  thus 
influencing  the  mind  of  the  Roman  gover- 
nor, and  defeating  the  plans  of  the  Jew- 
ish council. 

4.  But  Festus  answered,  &c.  What  in- 
duced Festus  to  refuse  their  request,  is 
not  known.  It  is  probable,  however,  that 
he  was  apprized  that  Paul  was  a  Roman 
citizen,  and  that  his  case  could  not  come 
before  the  Jewish  sanhedrim,  but  must 
be  heard  by  himself.  As  Cesarea  was 
also  at  that  time  the  residence  of  the  Ro- 
man governor,  and  the  place  of  holding 
the  courts,  and  as  Paul  was  lodged  there 
safely,  there  did  not  appear  any  sufficient 
reason  for  removing  him  to  Jerusalem  for 
trial.  Festus,  however,  granted  them  all 
that  they  could  reasonably  ask,  and  as- 
sured them  that  he  should  have  a  speedy 
trial. 

5.  WTiich  among  you  are  able.  Enjoy 
all  the  advantages  of  just  trial,  and  ex- 
hibit your  accusations  with  all  tho  learn 


A    D.  69.] 


CHAPTER  \\\ 


G  And  when  he  had  tarried 
among  them  '  more  than  ten  days, 
he  went  down  ui  a  ;  and 

the  next  Jay  Bitting  in  the  judg- 
ment-seat, commanded  Paul  i o  be 
brought. 

?  And  when  he  was  come,  the 
.lews  which  came  down  from  Jeru- 
salem stood  round  about,  and  laid 
many  and  grievous  complaints 
against  Paul,  which  a  they  could 
not  prove. 

>  or,  as  some  copies  reid,  no  more  than  eight  or  ten 
dayt. 


iatt  and  talent  in  your  power.  This  was 
all  that  they  could  reasonably  ask  at  hifl 
hands. 

'  ■>•  than  ten  days.  See  the  margin. 
The  Syriac  reads  it,  'eight  or  ten.'  The 
Vulgate,  'not  more  than  eight  or  ten*1 
The  Coptic,  '  eight  or  ten.'  Griesbach 
supposes  this  to  be  the  true  reading,  and 
has  admitted  it  into  the  text.  ' 
in  the  judgment-seat.  On  the  tribunal  ; 
or  holding  a  court  for  the  trial  of  Paul. 
f  Commanded  Paul  to  he  brought.  To  be 
brought  up  for  trial.  lie  had  laeen  secur- 
ed, but  was  placed  in  the  care  of  a  sol- 
dier, who  was  commanded  to  let  him 
have  all  the  freedom  that  was  consistent 
with  his  security. 

7.  Grievous  complaints.  Heavy  accu- 
sations. Doubtless  the  same  with  which 
they,  had  charged  him  before  Felix,  ch. 
xxiv.  5,  6.  Comp.  ch.  xxv.  P.).  IT  Which 
they  could  not  prove,   ch.  xxiv.  13.  19. 

S.  While  he  answered,  &c.  See  this 
answer  more  at  length  in  ch.  xxiv. 
10—21.  As  the  accusations  against  him 
were  the  same  now  as  then,  he  made  to 
them  the  same  reply. 

9.  But  Feslus,  willing  to  do  the  Jews  a 
pleasure.     Desirous  of  securing  their  fa- 
vour, as  he  had  just  entered  on  his  ad- 
ministration.    Comp.  ch.   xxiv.  '27.      In 
this  he  evinced  rather  a  desire  ol 
larity  than    an  inclination  to  do  justice. 
Had  he  been  disposed  to  do  right  ai  once, 
he  would  have  immediately  discharged 
Paul.      Festus   perceived   that   tl 
was  one  that  did  not  came  fairly  within 
the  jurisdiction  of  a  Roman  magistrate; 
/hat  it  pertained  solely  to  tin-  CUSl 
questions  among  th  18— 80  ; 

and  he  therefore  proposed 
should  be  tried  before  him  at  Jerusalem. 
It  is  remarkable,  however,  that   he  had 
Buch  a  sense  of  j'istice,  and  law 
6ufTer  the  cc<?e  to  go  out  of  his  own 


B  W  bile  In'  an  r  him- 

self, Neither  against  the  laws  of 
the  .lew  -,.  n.  ither  against  th< 
pie,  nor  yet  .  have  1 

offended  any  thing  at  all. 

do  the 
Jews  a  pleasure,  ansv  ■  red 

and  said.  Wilt  thou  '40   up  to  J<  rn- 

salem,  and  there  be  judged  of  these 
things  before  me  ' 

10  Then    said    Paul,    1 
Cesar's    judgm<  a '         .  I 

aPi.33.11.  M»tt.6.1l  , 


hands.       He    proposed    still    hi    hear    the 

cause,  but  asked  Paul  whether  be  vim 
w  illing  thai  it  should  be  tried  at 
I. 'in  I    As  the  qu<  itkm  which  be 
Paul,  was  one  "ii  which  he  un>  at  liberty 

his  own  coui 

1  td  expect  tl 
salem  would  facilital 

not  remarks 
the  offer,  as  pei 

would. 

10.  Then  so 

why   Paul    declined    the    proposal   BO    be 

tried  at  Jerusalem  an 

experienced  so  much  vioh 

from    his    countrymen ;   ami  their  minds 

were  60    full  of   prejudii  e, 

tions,   and  enmity,  that    he    had   neither 

justice  nor ! ; i \  <  •; . r  t  1  hops  si  lh< 

lie    knew    loo    that    they    had     t^rmerls' 

plotted  against    his   life,  and  that 

been  removed  t.»  Ceaarea  for  the  ; 

of   safety.      It    would    he    iiiadnei-s    nun 

folly  to  throw  himself  again  in 
hands,  or  to  give  them  another  opportu- 
nity to  form  a  plan  against  bis 

he  was,  there|i>re.  under  I 

return  to  Jerusalem  \  and 

nut  propose  it  because  il  could 

]h,>c,\  that  justice  would  be  promoted  by 

it,  but  to  gratify  the  Jews,  Paul  prudently 

dei  lined    the     , 

the  Roman  en,, .  •        '  / 
}udgment-$eaL     Tl. 

"after  Ju' 

f  Egypt  w.  n 
Pharaoh,  though  th.  .  had  1 
per  nan  ■ 

emperor  at  this  time     »    1 
n<,  one  of  thi 
men  th 
under   I 

.-•.  judgment 


324 


THE  ACTS. 


[A.  D.  62. 


ought,  to  be  judged :  to   the  Jews 
have  I  done  no  wrong,  as  thou  very 
well  knowest. 
11  For  if  I  be  an   offender,  or 

say  that  lie  regarded  the  tribunal  be- 
fore which  he  then  stood,  and  on  which 
Festus  sat,  as  really  the  judgment-seat 
ol*  Cesar.  The  procurator,  or  governor, 
held  his  commission  from  the  Roman 
emperor,  and  it  was,  in  fact,  his  tribu- 
nal. The  reason  why  Paul  made  this 
declaration,  may  be  thus  expressed :  '  I 
am  a  Roman  citizen.  I  have  a  right 
to  justice.  I  am  under  no  obligation  to 
put  myself  again  in  the  hands  of  the 
Jews.  "  1  have  a  right  to  a  fair  and  im- 
partial trial ;  and  I  claim  the  protection 
and  privileges  which  all  Roman  citizens 
have  before  their  tribunals  ;  the  right  of 
a  fair  and  just  trial.'  It  was,  therefore, 
a  severe  rebuke  of  Festus  for  proposing 
to  depart  from  the  known  justice  of  the 
Roman  laws;  and,  for  the  sake  of  popu- 
larity, proposing  to  him  to  put  himself  in 
ihe  hands  of  his  enemies.  IT  Where  1 
ought  to  be  judged.  Where  I  have  a  right 
to  demand  and  expect  justice.  I  have 
a  right  to  be  tried  where  courts  are 
usually  held,  and  according  to  all  the 
forms  of  equity  which  are  usually  ob- 
served. 1T  /  have  done  no  wrong.  I  have 
not  injured  their  persons,  property,  cha- 
racter, or  religion.  This  was  a  bold  ap- 
peal which  his  consciousness  of  inno- 
cence, and  the  whole  course  of  proceed- 
ings enabled  him  to  make,  without  the 
possibility  of  their  gainsaying  it  IT  As 
thou  very  well  knowest.  Festus  knew, 
probably,  that  Paul  had  been  tried  by 
Felix,  and  that  nothing  was  proved 
against  him.  He  had  now  seen  the 
spirit  of  the  Jews,  and  the  cause  why 
they  arraigned  him.  He  had  given  Paul 
a  trial,  and  had  called  on  the  Jews  to 
adduce  their  "  able"  men  to  accuse  him, 
and  after  all,  nothing  had  been  proved 
against  him.  Festus  knew  therefore  that 
he  was  innocent.  This  abundantly  ap- 
pears also  from  his  own  confession,  ver. 
18,  19.  As  he  knew  this,  and  as  Festus 
was  proposing  to  depart  from  the  regular 
course  of  justice  for  the  sake  of  popu- 
larity, it  was  proper  for  Paul  to  use  the 
strong  language  of  rebuke,  and  to  claim 
what  he  knew  Festus  did  not  dare  to 
deny  him,  the  protection  of  the  Roman 
laws.  Conscious  innocence  may  be  bold  ; 
and  Christians  have  a  right  to  insist  on 
impartial  justice,  and  the  protection  of 
the  laws.  Alas,  how  many  magistrates 
there  have  been  like  Festus,  who,  when 


have  committed  any  thing'  worthy 
of  death,  1  refuse  not  to  die ;  but 
it'  there  be  none  of  these  things 
whereof  these  accuse  me,  no  man 


Christians  have  been  arraigned  before 
them,  have  been  fully  satisiied  of  their 
innocence,  but  who,  for  the  sake  of  popu- 
larity, have  departed  from  all  the  rules 
of  law,  and  all  the  claims  of  justice 

11.  For  if  I  be  an  offender.  If  1  have 
injured  the  Jews  so  as  to  deserve  death. 
If  it  can  be  proved  that  J  have  done  in- 
jury to  any  one.  H  I  refuse  not  to  die.  I 
have  no  wish  to  escape  justice.  I  do 
not  wish  to  evade  the  laws,  or  to  take 
advantage  of  any  circumstances  to  screen 
me  from  just  punishment.  Paul's  whole 
course  showed  that  this  was  the  noble 
spirit  which  actuated  him.  JNo  true 
Christian  wishes  to  escape  from  the  laws 
He  will  honour  them,  and  not  seek  to 
evade  them.  But,  like  other  men,  he 
has  rights ;  and  he  may  and  should  in- 
sist that  justice  should  be  done.  11  No 
man  may  deliver  me  unto  them.  J\o  man 
shall  be  allowed  to  do  it.  This  bold 
and  confident  declaration  Paul  could 
make,  because  he  knew  what  the  law 
required,  and  he  knew  that  Festus  would 
not  dare  to  deliver  him  up  contrary  re 
the  law.  Boldness  is  not  incompatible 
with  Christianity ;  and  innocence,  w  hen 
its  rights  are  invaded,  is  always  bold. 
Jesus  firmly  asserted  his  rights  when  on 
trial  (John  xviii.  23),  and  no  man  is  under 
obligation  to  submit  to  be  trampled  on 
by  an  unjust  tribunal  in  violation  of  ihe 
laws.  IT  I  appeal  xinlo  Cesar.  I  appeal 
to  the  Roman  emperor,  and  carry  my 
cause  directly  before  him.  By  the  Vale- 
rian, Porcian,  and  Sempronian  laws,  it 
had  been  enacted,  that  if  any  magistrate 
should  be  about  to  beat,  or  to  put  to 
death  any  Roman  citizen,  the  accused 
could  appeal  to  the  Roman  people,  and 
this  appeal  carried  the  cause  to  Rome. 
The  law  was  so  far  changed  under  the 
emperors,  that  the  cause  should  be  car- 
ried before  the  emperor,  instead  of  the 
people.  Every  citizen  had  the  right  of 
this  appeal ;  and  when  it  was  made,  iho 
accused  was  sent  to  Rome  for  trial.  Thus 
Pliny  (Ep.  10.  97)  says,  that  those  Chris- 
tians who  were  accused,  and  who,  being 
Roman  citizens,  appealed  to  Cesar,  he 
sent  to  Rome  to  be  tried.  The  reason 
why  Paul  made  this  appeal  was,  that  he 
saw  that  justice  would  not  be  done  him 
by  the  Roman  governor.  He  had  been 
tried  by  Felix,  and  justice  had  been  de- 
nied him,  and  he  was  detained  a  prisoner 


A.  D.  62.1 


CHAPTER  \\v. 


may  deliver  me  unto  them.  I  ap- 
peal "  unto  Cesar. 

12  Then  Pestus,  when  he  had 
conferred  with  the  council,  answer- 
ed, Hast   thou   appealed  unto   Ce- 

Bar  !    unto  Ceeai  shalt  thou  go. 

a  c.Zii.32. 

in  violation  of  law,  to  gratify  the  Jews; 
he  had  now  been  trail  by  Festus,  and 
saw  that  he  was  pursuing  the  same 
course;  and  he  resolved,  therefore,  to 

assert  his  rights,  and  remove  the  cause 
far  from  Jerusalem,  and  from  the  preju- 
diced men  in  that  city,  at  once  t«>  Rome. 
It  was  in  this  mysterious  way  thai  Paul's 
long  cherished  desire  to  see  the  Roman 
church,  and  to  preach  the  gospel  there, 
was  to  be  gratified.  Comp.  Note  on 
Rom.  i.  0 — 11.  For  this  he  had  prayed 
long  (Rom.  i.  10;  xv.  '23,  21),  ami  now  al 
length  this  purpose  was  to  he  fulfilled. 
God  answers  prayer;  bul  it  is  often  in  a 
way  which  we  little  anticipate.  He  BO 
orders  the  train  of  events  ;  he  so  places 
us  amidst  a  press  of  circumstances,  that 
the  desire  is  granted  in  a  way  which  we 
could  never  have  anticipated,  but  which 
shows  in  the  best  manner  that  tie  is  a 
hearer  of  prayer. 

12.  When  he  had  conferral  with  the 
council.  With  his  associate  judges,  or 
with  those  who  were  his  counsellors  m 
the  administration  of  justice.  They  were 
made  up  of  the  chief  persons,  probably 
military  as  well  as  civil,  who  were  about 
him,  and  who  were  his  assistants  in  the 
administration  of  the  affairs  of  the  pro- 
vince. IT  Unto  Cesar  shall  thou  go.  He 
was  willing  in  this  way  to  rid  "himself 
of  this  trial,  and  of  the  vexation  attend- 
ing it.  He  did  not  dare  to  deliver  him 
to  the  Jews  in  violation  of  the  Roman 
laws;  and  he  was  not  willing  to  do  jus- 
tice to  Paul,  and  thus  make  himself  un- 
popular with  the  Jews.  He  was,  there- 
fore, probably  rejoiced  at  the  opportunity 
of  thus  freeing  himself  from  all  the  trou- 
ble in  the  ease,  in  a  manner  against  u  huh 
none  could  object. 

13.  And  after  certain  days,  kin. 

pa.  This  Agrippa  was  the  son  of  Herod 
Agrippa  (Acts  xii.  1),  and  great  grandson 
of  Herod  the  Great.  His  mother's  name 
was  Cypros.  Josephus'  Jewish  War-,  i. 
ii.  eh.  xi.  $6.  When  his  hither  died,  he 
was  at  Rome  with  the  emperor  Claudius. 
Josephus  says  that  the  emperor  was  in- 
clined to  bestow  upon  him  all  his  lather's 
dominions,  but  was  dissuaded  by  bis  min- 
isters. The  reason  of  this  was  that  it 
2  R 


13  And  iiftcr  r.  rtain 
Agrippa  ami    Bernice    i 

I    i,  to  salute  Fe8tU8. 

i  i    And    w hen   they   had   beeo 

there    I, 

Paul's  i 


was  though!    imprudent   to    I" 

large  a  king*    m  on 

one    bo    inezperu  m  i 

Clam bus  sent  <  !uspius  Ffidut   i  ■ 

curator  of  Judea,  and  "i  ihi 

dom.    Josephus'  Antiq.  b  \.     i 

When  Herod,  the  brother  I 

Agrippa  the  Great,  died  in  th< 

year  of  the  reign  ol 

dom— the  kingdom 

stowed   by  ( 'laudiua  on    V 

I'Iuin'  Antiq.  b.  w.  ch.  \    .  2    Afterwards 

he   bestowed  on  him 

Philip  and  Batam  a,  am!  added  i  ■ 

chonitis    with    Alula.      Antiq.   I' 

After  ih.  laudius, 

j\ero  his  successor  added  to  hu 
ions  Julias  in  Pen  a.  and  a  purl 
lee.     Agrippa    had  .:   up  at 

Rome;  and  was  strongly  attached  to  the 
Romans.    When  the  troubli 
i;i  Judea  which  ended  in  the  d»  iiruction 
of  Jerusalem,  he  did  all  thai  he  could  to 
order,  hut  . 

lie    ;ttlt  rwards    joil  •  ■    Willi 

those  of  the  Roman-,  and   a>M>ted   tin  in 
at  the  destruction  of  Jen. 
the  captivity  of  thai  city, 

Rome    With  his   MMcr    \'«  r:, 

ended  Ins  days.    1  le  died  al  tie 
Beventy  years,  about  A.  I  >.  90s,    1 1 
tier  of  living  w  ith   h 
sion  to  reports  respectiog  h 
to  bis  ad\ ants  ■ 

S 
married   to   Herod.   km_'   ol  I   h 
own    uncle   by  her  father's 
his  death,  she  pro^p-cd  to  Polemon  kme 
ofPontUS  and    part  of  (  Micia.  that  if  tie 
would    become    cirCUtnCMed    lbs 
marry  him.     He  con,:.!.,:.       || 

tinoe  long  with  him      \ 
left   him,   she    returned    to    her    brother 
Agrippa  with  whom  she  lived  m 
tier  such 

directly  charges  her  with  incest  with  her 
brother    \  '  h.  \  ii, 

(3.    IT  To  salute  Festus.    To  show  him 
the  governor  ol  J 
11.  Pestus  a 

did  tin-.  \ 

a  Jew,  would 

til  in  the  case.     It  was  natural  that  this 


326 


THE  ACTS. 


[A.  D.  62. 


There  is  a  certain  man  left  in  bonds 
by  Felix. 

15  About  who 'a,  when  °  I  was 
at  Jerusalem,  the  chief  priests  and 
the  elders  of  the  Jews  informed 
me,  desiring  to  have  judgment 
against  him. 

16  To  whom  I  answered,  It  is 
not  the  manner  of  the  Romans  to 
deliver  any  man  to  die,  before  that 
he  which  is  accused  have  the  ac- 
cusers face  to  face,  and  have  li- 
cense to   answer  for  himself  con- 

a  ver.2,3. 


trial  should  be  a  topic  of  conversation, 
and  perhaps  Festus  might  be  disposed  to 
ask  what  wa^  proper  to  be  done  in  such 
cases.  IT  ljeft  in  bonds.  Greek,  "  a 
prisoner."  Scwo;.  He  was  left  in  custo- 
dy,, probably  in  the  keeping  of  a  soldier. 
ch.  xxiv.  23.  27. 

15  About  whom,  &c.  See  ver.  1 — 5. 
IT  To  have  judgment  against  him.  To 
have  him  condemned. 

lfi.  It  is  not  the  manner,  &c  He  here 
states  the  reasons  which  he  gave  to  the 
.lews  for  not  delivering  Paul  into  their 
hands.  In  ver.  4,  5.  we  have  an  account 
of  the  fact  that  he  would  not  accede  to 
the  requests  of  the  Jews ;  and  he  here 
states  that  the  reason  of  his  refusal  was, 
that  it  was  contrary  to  the  Roman  law. 
Appian  in  his  Roman,  history  says,  "  it  is 
not  their  custom  to  condemn  men  before 
they  are  heard."  Philo  de  Prsesi.  Rom. 
says  the  same  thing.  In  Tacitus  (Annal. 
ii.),  it  is  said,  "a  defendant  is  not  to  be 
prohibit3d  from  adducing  ail  things,  by 
which  Ids  innocence  may  be  established." 
It  was  for  this,  that  the  equity  of  the 
Roman  jurisprudence  was  celebrated 
throughout  the  world.  We  may  remark 
that  it  is  a  subject  of  sincere  gratitude  to 
the  God  of  our  nation,  that  this  privilege 
is  enjoyed  in  the  highest  perfection  in 
this  land.  It  is  the  privilege  of  every 
man  here  to  be  heard ;  to  know  the 
charges  against  him ;  to  be  confronted 
with  the  witnesses ;  to  make  his  defence  ; 
and  to  be  tried  by  the  laws,  and  not  by 
the  passions  and  caprices  of  men.  In  this 
respect  our  jurisprudence  surpasses  all 
that  Rome  ever  enjoyed  ;  and  is  not  in- 
ferior to  that  of  the  most  favoured  nation 
of  the  earth.  IF  To  deliver.  To  give 
him  up  as  a  favour  (x»e»S«ff,*"0f  t0  popu- 
lar clamour  and  caprice.  Yet  our  Sa- 
viour, in  violation  of  the  Roman  laws,  was 
thus  given   up  by  Pilate.     Mntt.  xxvii. 


cerning    the     crime    laid    against 
him. 

17  Therefore  when  b  they  were 
come  hither,  without  any  delay  on 
the  morrow  I  sat  on  the  judgment- 
seat,  and  commanded  the  man  to  be 
brought  forth. 

18  Against  whom,  when  the 
accusers  stood  up,  they  brought 
none  accusation  of  such  things  as  I 
supposed : 

19  But  c  had  certain  questions 
against  him  of  their  own  supersti- 


18 — 25.  IT  Have  the  accusers  face  to  face 
That  he  may  know  who  they  are,  and 
hear  their  accusations,  and  refute  them. 
Nothing  contributes  more  to  justice  than 
this.  Tyrants  suffer  men  to  be  accused 
without  knowing  who  the  accusers  are, 
and  without  an  opportunity  of  meeting 
the  charges.  It  is  one  great  principle  of 
modern  jurisprudence,  that  the  accused 
may  know  the  accusers,  and  be  permitted 
to  confront  the  witnesses,  and  adduce  all 
the  testimony  possible  in  his  own  de- 
fence. IT  And  have  license.  Greek,  '  place 
of  apology,'  may  have  the  liberty  of  de- 
fending himself. 

17.  Therefore  when  they  were  come 
hither,  &c.     See  ver.  6. 

18.  Norte  accusation,  &c.  No  charge  as 
I  expected  of  a  breach  of  the  peace  ;  of 
a  violation  of  the  Roman  law ;  of  atro- 
cious crime.  It  was  natural  that  Festus 
should  suppose  that  they  would  accuse 
Paul  of  some  such  offence.  He  had  been 
arraigned  before  Felix  ;  had  been  two 
years  in  custody  ;  and  the  Jews  were  ex- 
ceedingly violent  against  him.  All  this, 
Festus  would  presume,  must  have  arisen 
from  some  flagrant  and  open  violation  of 
the  laws. 

19.  But  had  certain  questions.  Certain 
inquiries,  or  litigated  and  disputed  sub- 
jects; certain  points  of  dispute  in  which 
they  differed.  ZipfyiaT«Tiy*.  IT  Of  their 
own  superstition.  AsuriSxiftovius.  This 
word  properly  denotes  the  worship,  or 
fear  of  demons ;  but  was  applied  by  the 
Greeks  and  Romans  to  the  worship  of 
their  gods.  It  is  the  same  word  which  is 
used  in  Acts  xvii.  22.  where  it  is  used  in  a 
good  sense.  See  Note  on  that  place 
There  are  two  reasons  for  thinking  that 
Festus  used  the  word  here  in  a  good  sense, 
and  not  in  the  sense  in  which  we  use  the 
word  superstition.  (1.)  It  was  the  word 
by  which  the  worship  of  the  Greeks  and 


A.  1).  62.] 


CHAPTER  XXV 


tion,  and  of  one  Jesus,  which  was 
dead,  whom  Paul  affirmed  to  be 
alive. 

20  And  because  '  I  doubted  of 
such  manner  of  questions,  1  asked 
him  whether  he  would  go  to  Jeru- 
salem, ;md  there  be  judged  of  these 
matters. 

•Jl  But  when  Paul  had  appealed 
to  be  reserved  unto  the  -  nearing 
of  Augustus,  1  commanded  him  to 
^e  kept  till  I  might  send  him  to 
Oesar. 

•  or,  7  was  doubtful  how  to  inquire  hereof.         *  or, 

I 

ifamans,  and,  therefore,  of  Fesrus  him- 
relf,  was  denoted,  and  he  would  naturally 
iise  it  in  a  similar  Bense  in  applying  it  to 

the  Jews.  Ho  would  wish  rimply  to  de- 
icribe  their  worship  in  such  lang 
le  was  accustomed  to  use  when  speaking 
of  religion.  (2.)  He  knew  that  Agrippa 
vas  a  Jew.  Festus  would  not  , 
jpeak  of  the  religion  of  his  royal  guest  as 
superstition,  but  would  speak  oi'  it  with 
.espect.  He  meant,  therefore,  to  say 
simply,  that  they  had  certain  inquiries 
.bout  their  own  religion  ;  Imt  accused 
iim  of  no  crime  against  the  Roman  laws, 
if  And  of  one  Jctus,  which  was  dead.  Gr. 
Of  one  dead  Jesus.'  It  is  evident  that 
festus  had  no  belief  that  Jesus  had  been 
aised  up;  and  in  this  he  would  expect 
hat  Agrippa  would  concur  with  him. 
Paul  had  admitted  that  Jesus  had  been 
put  to  death;  but  he  maintained  that  he 
had  been  raised  from  the  dead.  As  Fes- 
tus did  not  believe  this,  he  spoke  of  it 
with  the  utmost  contempt.  '  They  had  a 
dispute  about  one  dead  Jesus,  whom 
Paul  affirmed  to  he  alive.'  In  tl 
ner  a  Roman  magistrate  could  speak  of 
the  glorious  truth  of  the  Christian  reli- 
gion; and  this  shows  the  spirit  with  which 
the  great  mass  of  philosophers  and  states- 
men regarded  its  doctrines. 

20.  And  bt  run*-  I  doubled  of  tuck  man- 
ner of  questions.  See  the  margin.  Be- 
cause T  hesitated  about  the  right  way  of 
disposing  of  them  ;  because  1  was  igno- 
rant of  their  nature  and  bearing,  I  pro- 
posed to  go  to  Jerusalem,  that  the  matter 
might  be  there  more  fully  inv< 

■us,  that  if  Paul  was  not  found 
guilty  of  any  violation  of  the    laws,  he 
should  have  been  at  on 
Some  interpreters  understand    I  . 
firming  that  he  was  □  boul  the 

question  of  Paul's  innocence,  or 
whether  he  aught  to  bo  set  at  liberty  or  not 


22  Then  Agrippa  said  nnl 

hear  the  man  my* 
self.  T 

hear  him. 

23  And  on    the  morrow,   when 
Agripp  . 

with  <_nv.it  "  pomp,  and  was  entered 
into  the  place  or  In  aring,  with  the 

'.plains,    and    principal    men 

of  the  city,  al   Fe  itu 

was  brought  forth. 

24  And  PeStUS  said,  l\iii'_r 

pa,  and   all   men  winch   ax 

oEnk.7.84.  ic.9.15. 

21.  V,ut  w/u  n  In  had  appealed    i 

1  To  be  reserved.  To  be  kept;  not  to  Iks 
tried  at  Jerusalem,  but  t<>  be  Bent  to  (tome 
(br  trial.  1  Unto  theht  fin, "  the 

judgment"    That  Augustus  mis, 
and  decide  th<  i  Of  A 

Ding   emperor   at    this   til 
.Nero.      The    name     I 
properly  denotes   thai   which    h 
able,  or  worthy  of  honour  and  r«-  i 
It   was    first  applied   to  < ' 
mi-',  who  was  the  Roman  emperor  in  the 

time    when    our  Saviour   WBS   born,  and 

\-.  ho   is   usually  called  Augustus 

But  the  title  continued  to  be  used  ol  Ins 

hts  in  office,  as  denoting  ;;  ■ 
ration  or  reverence  which  was  due  to  the 
rank  of  emperor. 

22.  Thru  Agrippa  said, 
doubtless  had  heard  much  of  tl 
of  Jesus,  and  of  the   new 

nans ;  and  probably  he  w 

mere  curiosity  to  bear  what   IV. 

Bay  in  explanation  and  defence  of  i  le 

doctrine  of  Christianity,    This  ■■■• 

Agrippa 

fence  which  was  ever  m  ide  before  any 

tribunal,  and  to  as  splendid 

can  be  found  any  wh< 

wvi. 
'23.  Wii 
phantasj  \  with  moi  I 

parade,  and  spl<  n     ur,     ll 
rion  on  which  he  could  exhibit  i 

■    / 
court-room ;  or  the  place  wh<  - 

heard  and  tried 

captains.    Gr.    1 

of  a  thousand  m  n.    Il 

here,  that   the  militar 
sembled     f  The 
riti/.    The  en  il  officers,  or  the 
reputation  and  influence. 
24.  Have  dealt  soil 


328 


THE  ACTS. 


[A.  D.  6i. 


present  with  us,  ye  see  this  man, 
about  whom  all  a  the  multitude  of 
the  Jews  have  dealt  with  me,  both 
at  Jerusalem,  and  also  here,  crying 
that  b  he  ounht  not  to  live  any 
longer. 

25  But  when  I  found  that  he  had 
committed  nothing  c  worthy  of 
death,  and  that  he  himself  hath 
appealed  d  to  Augustus,  I  have  de- 
termined to  send  him. 

a  ver.3.7.  b  c.22.22.  c  c.23.9,29;  26.31. 

d  ver.11,12. 

before  me,  desiring  me  to  try  him.  They 
have  urged  me  to  condemn  him,  H  Cry- 
ing out,  &c.  Cornp.  ch.  xxii.  22.  They 
had  sought  that  he  should  be  put  to  death. 
2G.  Of  whom.  Respecting  his  charac- 
ter, opinions,  manner  of  life ;  and  re- 
specting the  charges  against  him.  IT  No 
certain  thing.  Nothing  definite,  and  well 
established.  They  had  not  accused  Paul 
of  any  crime  against  the  Roman  laws; 
and  Festus  professes  himself  too  ignorant 
of  the  customs  of  the  Jews  to  inform  the 
emperor  distinctly  of  the  nature  of  the 
charges,  and  the  subject  of  trial.  IT  Unto 
mil  lord.  To  the  emperor;  to  Cesar. 
This  name  Lord,  the  emperors  Augustus 
and  Tiberius  had  rejected,  and  would 
not  sutler  it  to  be  applied  to  them.  Sue- 
tonius (Life  of  Augustus,  v.  53.)  says  "  the 
appellation  of  Lord  he  always  abhorred 
as  abominable  and  execrable."  See  also 
Suetonius'  Life  of  Tiberius,  v.  27.  The 
emperors  that  succeeded  them,  however, 
admitted  the  title,  and  suffered  themselves 
to  be  called  by  this  name.  Nothing  would 
be  more  satisfactory  to  Nero,  the  reigning 
emoeror,  than  this  title.  IT  I  might  have 
somewhat  to  lunte.  As  Agrippa  was  a  Jew, 
and  was  acquainted  with  the  customs  and 
doctrine  of  the  Jews,  Festus  supposed  that 
after  hearing  Paul,  he  would  be  able  to 
inform  him  of  the  exact  nature  of  these 
charges,  so  that  he  could  present  the  case 
intelligibly  to  the  emperor. 

27.  Fur  it  seemelh  to  me  unreasonable. 
Festus  felt  that  he  was  placed  in  an  em- 
barrassing situation.  He  was  about  to  send 
a  prisoner  to  Rome  to  be  tried,  who  had 
been  tried  by  himself,  and  who  had  ap- 
pealed from  his  jurisdiction  ;  and  yet  he 
was  ignorant  of  the  charges  against  him, 
and  of  the  nature  of  his  offences,  if  any 
had  been  committed.  When  prisoners 
were  thus  sent  to  Rome  to  be  tried  before 
the  emperor,  it  would  be  proper  that  the 
chargesshould  be  all  specified, and  theevi- 
dence  stated  by  which  thej  were  support- 


26  Of  whom  1  have  no  certain 
thing  to  write  unto  my  lord.  Where- 
fore I  have  brought  him  forth  before 
you,  and  specially  before  thee,  O 
king  Agrippa,  that,  after  examina- 
tion had,  I  might  have  somewhat  to 
write. 

27  For  e  it  seemeth  to  me  unrea 
sonable,  to  send  a  prisoner,  and  not 
withal  to  signify  the  crimes  laid 
against  him. 

eProv.18.13.  Jno.7.51. 


ed.  Yet  Fes'.us  could  do  neither ;  and  it 
is  not  wonderful  that  he  felt  himself  per- 
plexed and  embarrassed ;  and  that  he 
was  glad  to  avail  himself  of  the  desire 
which  Agrippa  had  expressed  to  hear 
Paul,  that  he  might  be  able  to  specify 
the  charges  against  him.  IT  Withal.  Also; 
at  the  same  time.  IT  To  signify.  To  spe- 
cify, or  make  them  know.  In  concluding 
this  chapter,  we  may  observe: 

(1.)  That  in  the  "case  of  Agrippa,  we 
have  an  instance  of  the  reasons  which 
induce  many  men  to  hear  the  gospel. 
He  had  no  belief  in  it;  he  had  no  con- 
cern for  its  truth  or  its  promises ;  but  he 
was  led  by  curiosity  to  desire  to  hear  the 
minister  of  the  gospel  of  Christ.  Curi 
osity  thus  draws  multitudes  to  the  sane 
tuary.  In  many  instances,  they  remain 
unaffected  and  unconcerned  in  regard  to 
its  provisions  of  mercy.  They  listen,  and 
are  unmoved,  and  die  in  their  sins.  In 
many  instances,  like  Agrippa,  they  are 
almost  persuaded  to  be  Christians,  ch. 
xxvi.  28.  Hut,  like  him,  they  resist  the 
appeals  ;  and  die  uninterested  in  the  plan 
of  salvation.  In  some  instances,  they  are 
converted ;  and  their  curiosity,  like  that 
of  Zaccheus.  is  made  the  means  of  then 
embracing  the  Saviour.  Luke  xix.  1 — 9. 
Whatever  may  be  the  motive  which  in 
duces  men  to  desire  to  hear,  it  is  the  duly 
of  the  ministry  cheerfully  and  thankfully 
like  Paul,  to  state  the  truth,  and  to  defend 
the  Christian  religion. 

(2.)  In  Festus  we  have  a  specimen  of 
the  manner  in  which  the  great  men,  and 
the  rich,  and  the  proud,  usually  regard 
Christianity.  They  esteem  it  to  be  a  sub- 
ject of  inquiry,  in  which  they  have  no 
interest ;  a  question  about  "  one  dead  Je- 
sus," whom  Christians  affirm  to  be  alive. 
Whether  he  be  alive  or  not;  whether 
Christianity  be  true  or  false,  they  suppose 
is  an  inquiry  which  does  not  pertain  to 
them.  Strange  that  it  did  not  occur  to 
Festus  that  if  he  was  alive,  his  religion 


A.  D.  62.] 


CHAPTER  XXVI. 


CHAPTER  XYVI. 
TUITION  Agrippa  said  hnto  Paul, 
-*-  Tin m  art  permitted  to  speak  for 
thyself.  Then  Paul  Btretched  forth 
the  hand,  and  answered  for  him- 
self: 


was  true;  and  th»l  it  was  possible  thai 
it  might  be  from  God.  And  Btrange  thai 
the  men  of  this  world  regard  the  Chris- 
tian religion  as  a  subject  in  which  they 
nave  no  persona]  interest,  hut  as  niic  con- 
cerning which  Christians  only  should  in- 
quire,  and  in  which  tfu  y  alone  should  led 
any  concern. 

(3.)  In  Paul  we  have  the  example  of  a 
man  unlike  both  Festus  and  Agrippa. 
He  felt  a  deep  interest  in  the  subject — a 
subject  which  pertained  as  much  to  them 
as  to  him.  lie  was  willing  not  only  to 
look  at  it  with  curiosity,  but  to  stake  his 
life,  his  reputation.  Ins  all,  on  its  truth. 
He  was  willing  to  defend  it  every  where, 
and  before  any  class  of  men.  At  the 
same  time  that  he  urged  his  rights  as  a 
Roman  citizen,  yet  it  was  mainly  that  he 
might  preach  the  gospel.  At  the  same 
time  that  he  was  anxious  to  secure  justice 
to  himself,  yet  his  chief  anxiety  was  to 
declare  the  truth  of  tiod.  Before  any 
tribunal ;  before  any  class  of  men  ,  in  the 
presence  of  princes,  nobles,  and  kings, 
of  Romans  and  of  Jews,  he  was  ready  to 
pour  forth  irresistible  eloquence  and  ar- 
gument in  defence  of  the  truth.  Who 
would  not  rather  be  Paul  than  either 
Festus  or  Agrippa  ?  Who  would  not 
rather  be  a  prisoner  like  him,  than  invest- 
ed with  authority  like  Festus,  or  clothed 
in  splendour  like  Agrippa?  And  who 
would  not  rather  be  an  honest  and  cordial 
believer  of  the  gospel  like  Paul,  than,  like 
them,  to  be  cold  contemners  or  neglecters 
of  the  God  that  made  them,  and  of  the 
Saviour  that  died,  and  rose  aimin. 
CHAPTER  XXVI. 

1.  Then  Paul  stretched  forth  the  hand. 
See  Note,  ch.  xxi.  40.  This  was  the  usual 
posture  of  orators  or  public  speakers. 
The  ancient  statues  are  commonly  made 
in  this  way,  with  the  right  hand  extended. 
The  dress  of  the  ancients  favoured  this. 
The  long  and  loose  robe,  or  outer  gar- 
ment, was  fastened  usually  with  a  hook 
or  clasp  on  the  right  shoulder,  ami  thus 
left  the  arm  at  full  liberty.  lAndan- 
twered  f<>r  himself.  It  cannot 
i»osed  that  Paul  expected  that  his  defence 
would  in-  attended  with  a  release  from 
confinement;  for  he  had  himself 
ed  to  the  Roman  emperor,  ch.  xxv.  11. 
This  design  in  speaking  before  Agrippa 


8  i    think    myself  happy,   kino 
Agrippa,   because  I    shall  . 
for   myself  ibis   day  before   thee, 
touching  all  the  things  v.  i. 
am  accused  of  t. 

•  >'   Especially,  i  /       ■>•  the,. 


was,  doubtless,  1 1    To  vindicate  his  cha< 
racier,  and  obtain  Agrippa's  attestation  ;>• 
his  innocence,  that  thus  be  might  allay 
■■  -r  of  tbe  Jews :    I    To  ■  i 

oorrei  t  representation  of  the  case  to  the 
emperor,  as  Festus  had  desired  this  m 
order  that  Agrippa  might  enable  him  to 
make  a  fair  statement  of  tie'  i 
xxv.  26,  S,  ;  at  :  bis  own 

conversion,  and  the  truth  of  Christianity, 
and  to  preach  the  gospel  m  tin-  hearing 

of  Agnppa  and  the  attendants,  with  a 
hope  that  their  minds  might  he  improve  d 
by  the  truth,  and  that  the}  i 

Verted  to  God. 

2.  I  thin/;  myself  happy,     i  i 
a  favour  and  a  privilege  to  be  p 
to  make  my  defence  before  one  acquaint* 
ed  with  Jewish  customs   and  opinions. 
His  defence,  on   former  occasions,  had 
been  before  Roman  magistrates,  who  bad 
little  acquaintance  with  lh<   i 
customs  oi  the  Jews,  who  were  not  dis- 
posed to   listen  to  the  discussion  of  the 
of   difference    between    him    and 
them,   and    who    looked    upon    all    their 
controversies     with     contempt.     8 
xxiv.  xxv.    They  were,  therefore,  little. 
qualified  to  decide  a  question  which  was 
closely  connected  with  the  Jew 

toms  and  doctrines;  and  Paul  now  re- 
joiced to  know  that  he  was  before  one, 
who,  from  his  acquaintance  with  tho 
Jewish  customs  .and  belief,  would  be  able 
to  appreciate  bis  arguments  and  motives. 
Paul  was  not  now  on  his  tr.al  ;  but  ho 
was  to  defend  himself,  or  state  hi 
so  that  Agrippa  might  be  able 
Festus  in  transmitting  a  true  account  of 
i  to  the  Roman  emperor. 

his  interest  and  duty,  therefore,  to 

himself  ossible  ;  and  to  put 

him  in  possession  of  all  the  ia<  is  in  tho 

case.    Bus  defence  is.  consequently,  made 

up  chiefly  of  a  most  eloqui 

01  the  facts  just    as  they  had  o 

1  T  shall  answer.    1  shall  be  permitted  to 

statement,  or  to  d< 
1  Touching,  &  c.    Rei 
of  I  am  accused  of  tht  Jews. 
I 

were,  his  being  a  mover  of  sedition,  h 
ringleader  of  the  <  Ihnstians,  and 
of  the  t<  mpl 
J   Tobt  •  tperU    To  be  skilled, 


330 


THE  ACTS. 


[A.  D.  62 


to  be  expert  °  in  all  customs  and 
questions  which  are  among  the 
Jews:  wherefore  I  beseech  thee  to 
hear  h  me  patiently. 

4  My  manner  e  of  life  from  my 
youth,  which  was  at  the  first  among 
mine    own    nation    at    Jerusalem, 

oDeut.17.18  fcc.24.4.  c2Tim.3.10. 

acquainted.  IT  In  all  custom*.  Rites,  in- 
stitutions, laws,  iS:c.  Every  thing  per- 
taining to  the  Mosaic  ritual,  &c.  1T  And 
yitasiions.  Subjects  of  debate,  and  of 
various  opinions.  The  inquiries  which 
had  existed  between  the  Pharisees,  Sad- 
ducees,  scribes,  &e.  Paul  could  say  this 
of  Agrippa  without  falsehood  or  flattery. 
Agriiijia  was  a  Jew;  and  had  passed 
much  of  his  time  in  the  kingdom  over 
which  he  presided ;  and  though  he  had 
passed  the  early  part  of  his  life  chiefly 
at  Rome,  yet  it  was  natural  that  he  should 
make  himself  acquainted  with  the  reli- 
gion of  his  fathers.  Paul  did  not  know 
how  to  flatter  men ;  but  he  was  not  un- 
willing to  state  the  simple  truth,  and  to 
commend  men  as  far  as  truth  would 
permit.  IF  Wherefore.  On  this  account; 
because  you  are  acquainted  with  those 
customs.  The  Romans,  who  regarded 
those  customs  as  superstitious,  and  those 
questions  as  matters  to  be  treated  with 
contempt,  could  not  listen  to  their  dis- 
cussion with  patience.  Agrippa,  who 
knew  their  real  importance,  would  be  dis- 
posed to  lend  to  all  inquiries  respecting 
them  a  patient  attention. 

4.  My  manner  of  life.  My  opinions, 
principles,  and  conduct.  1T  From  my 
youth.  Paul  was  born  in  Tarsus  ;  but  at 
an  early  period  he  had  been  sent  to  Je- 
rusalem for  the  purpose  of  education 
in  the  school  of  Gamaliel.  ~n-  xxii.  3. 
*ir  Which  was  at  the  first.  Which  was 
from  the  beginning ;  the  early  part  of 
which ;  the  time  when  the  opinions  and 
habits  are  formed.  IT  Know  all  the  Jews. 
It  is  not  at  all  improbable  that  Paul  was 
distinguished  in  the  school  of  Gamaliel 
for  zeal  in  the  Jewish  religion.  The 
fact  that  he  was  early  intrusted  with  a 
commission  against  the  Christians  (ch.  ix.), 
shows  that  he  was  known.  Comp.  Phil. 
ni  4 — 6.  He  might  appeal  to  them,  there- 
fore, in  regard  to  the  early  part  of  his  life; 
and,  doubtless,  to  the  very  men  who  had 
been  his  violent  accusers. 

5.  Which  hnew  me.  Who  were  well 
acquainted  with  me.  IT  From  the  begin- 
ning. "Avoj^iv.  Formerly  ;  or  from  the 
very  commencement  of  my  career.    Who 


know  all  the  Jews ; 

5  Which  knew  me  from  the  be- 
ginning, if  they  would  testify,  that 
after  the  most  straitest  sect  of  our 
religion,  I  lived  a  Pharisee.  d 

6  And  now  ■  I   stand   and   am 
judged   for   the  hope    of  the  prO- 
fi  c.23.3.  Phil.3.5.  t  c.23.6. 


were  perfectly  apprized  of  my  whole 
course.  IT  If  tney  would  testify.  If  they 
would  bear  witness  to  what  they  knew. 
V  That  after  the  most  straitest.  The  most 
rigid  ;  the  most  strict ;  not  only  in  regard 
to  the  written  law  of  God,  but  the  tradi- 
tions of  the  elders.  Paul  himself  else- 
where testifies  (Phil.  iii.  4 — 6),  that  he 
had  enjoyed  all  the  advantages  of  birth 
and  training  in  the  Jewish  religion,  and 
that  he  had  early  distinguished  himself 
by  his  observance  of  its  rites  and  cus- 
toms. IT  Sect.  Division,  or  party.  IF  1 
lived  a  Pharisee.  I  lived  in  accordance 
with  the  rules  and  doctrines  of  the  Phari- 
sees. See  Note,  Matt.  iii.  7.  The  rea- 
sons why  Paul  here  refers  to  his  early 
life  are,  (1.)  As  he  had  lived  during  the 
early  period  of  his  life  without  crime;  as 
his  principles  had  been  settled  by  the 
instruction  of  the  most  able  of  their 
teachers,  it  was  to  be  presumed  that  his 
subsequent  life  had  been  of  a  similar 
character.  (2.)  As  he,  at  that  period  of 
his  life,  evinced  the  utmost  zeal  for  the 
laws  and  customs  of  his  country,  it  was 
to  be  presumed  that  he  would  not  be 
found  opposing  or  reviling  them  at  any 
subsequent  period.  From  the  strictness 
and  conscientiousness  of  his  past  life,  he 
supposed  that  Agrippa  might  argue  fa- 
vourably respecting  his  subsequent  con- 
duct A  virtuous  and  religious  course 
in  early  life  is  usually  a  sure  pledge  of 
virtue  and  integrity  in  subsequent  years. 
6.  And  now  I  stand.  I  stand  before  the 
tribunal.  I  am  arraigned.  IF  And  am 
judged.  Am  tried  with  reference  to  be- 
ing judged.  I  am  undergoing  a  trial  on 
the  point  in  which  all  my  nation  are 
agreed.  IF  For  the  hope.  On  account  of 
the  hope;  or  because,  in  common  with 
my  countrymen,  I  had  entertained  this 
hope,  and  now  believe  in  its  fulfilment. 
IF  Of  the  promise,  &c.  See  the  references 
in  the  margin.  It  is  not  quite  certain 
whether  Paul  refers  here  to  the  promise 
of  the  Messiah,  or  to  the  hope  of  the 
resurrection  of  the  dead.  When  he  stood 
before  the  Jewish  sanhedrim  (ch.  xxiii. 
6),  he  said  that  he  was  called  in  ques- 
tion on  account  of  molding  the  doctrine 


A.  D.  62.] 


CHAPTER  \.\  71, 


mise  a  made  of  God  unto  our   fa- 
thers : 

7  Unto  which  promut  oui  twelve 
tribes,  instantly  serving  h  Oodx  day 

aGen.3  I6j  B.18j  4&10 
132.11.  ha.  1.2,  -  14  ■:  .13.1  l-lo.  Kz.k.3-1. 

23.  Dan.9.24.  Mic.7.20.   Zech. 111,7.  Mil. 3.1.  f.13.32. 
Gal.4.4. 

of  the  resurrection  of  tho  dead.  But  it 
may  be  observed,  that  in  Paul's  view, 
the  two  things  were  closely  united.  He 
hoped  that  the  Messiah  would  come,  and 
he  hoped  therefore  ldr  the  resurrection 
of  the  dead.  He  believed  that  he  had 
come,  and  had  risen;  and  then 
believed  that  the  dead  would  r 
argued  the  one  from  the  other.  And  as 
he  believed  that  Jesus  was  the 
and  that  he  had  risen  from  the  dead,  and 
had  thus  furnished  a  demonstration  that 
the  dead  would  rise,  it  was  evident  that 
the  subject  of  controversy  between  him 
and  (he  Jews  involved  every  thina  thai 
was  vital  to  their  opinions  and  thi  ir 
hopes.  See  ver.  8.  1T  Made  of  God. 
Made  by  God.  See  the  marginal  re- 
ferences. The  promises  had  been  made 
to  the  fathers  of  a  Messiah  to  come,  and 
that  embraced  the  promise  of  a  future 
state,  or  of  the  resurrection  of  the  dead. 
It  will  help  us  to  understand  the  stress 
which  Paul  and  the  other  apostles  laid 
on  the  doctrine  of  the  resurrection  of  the 
dead,  to  remember  that  it  involved  the 
whole  doctrine  of  the  separate  existence 
of  the  soul,  and  of  a  future  state.  The 
Sadducees  demed  all  this;  and  when  the 
Pharisees,  the  Saviour,  and  the  apostles 
opposed  them,  they  did  it  by  showing  that 
there  would  be  a  future  state  of  rewards 
and  punishments.  See  the  argument  of 
the  Saviour  with  the  Sadducees  explain- 
ed in  the  Notes, Matt.  x.xii.  23— 32.  T  Unto 
our  fathers.  Our  ancestors,  the  patri- 
archs. &c. 

7.  Unto  which  promise.  To  the  fulfil- 
ment of  which  promise,  they  hope  to 
come  :  i.  e.  they  hope  and  believe  thai 
the  promise  will  be  fulfilled,  and  that 
thev  will  partake  of  its  benefits.  1  Out 
twelve  tribes.  This  was  the  name  by 
which  the  Jews  were  designated.  The 
ancient  Jewish  nation  had  hoped  to  come 
to  that  promise;  it  had  been  the  hope 
and  expectation  of  the  nation. 
before  the  coming  of  the 
of  the  twelve  tribes  had  been  carried 
captive  to  Assyria,  and  had  not  returned, 
leaving  but  the  two  tribes  of  Benjamin 
and  Judah.  But  the  name.  ■  th< 
tribes,'  to  designate  the    ; 


ntid    night,    hope  |  ,,r 

which  hope's  Bake,  king  Vgrippa, 
1  am  accused  of  the  J< 
8  \\  hv  ■  Bhould  it  be  tin 


would  be  stdl  retained,  I 
I.  I'.ml  h  ire  saj  -  thai  I 
been  that  of  the  Jewish  dc 
the  comparatively  small   , 

Sadducees,  thl 

had  held  to  the  doctrine  ol 

rippa  would    ■  • 
standi/.   Constantly  ;  t  \  ;  with 

an  <  fori  i 

was   true  ;  for  amidst  all  ; 
nation,  the-,-  observed  with   punctuality 
and  zeal  the  outward  fora 

ship  of    I  In    tho 

ordinani  • 

On,  they  did 

in  their  hearts  ;  bul  I  u 
ward  form  of  i 

and  night    V.  I ;  with 

constancy  and  ardour    I 
ordir.a- 

were  in  the  morning  an  '. 
might,  be  "i> . 
night     Some  <  :    tie  it 
paschal  Bupjx  r 
till  late  at  night    The  main 
;   up  Hie  \. 
:  and  untiring  zeal 
r:  For  vhuli  In  I  l  "Hit  "f 

my  cherishing  this  hope  in  c  immon  with 
the  great  mass  of  my  coui  I 

.    6.       If    Pi 
Agrippa  that  the  main  a 
■A    which     fa  . 

common    belief  of  h;>    count? 

would  .-how  t  i  thai  he 

was  innocent    And  on  (hi  • 

put  hi>  ■ 
which  thl 

mat  he  ra  lint  urn  d  thi  in  tho 
only  com 

siah.  and  had  thus 
the  dead  shot] 

8    Why  should  it  >■ 
■ 
by  an  tni< 

credible  V  Ac.     It   intmi.iic  -  It 

•• 

■U(  h  a  do* '."  I 

which  cannot 


332 


thing  incredible  with  you,  that  God 
should  raise  the  dead  1 

9  I  a  verily  thought  with  myself, 
that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of 
Nazareth. 

o  lTim.1.13. 

Why  should  it  be  regarded  as  absurd. 
%  With  you.  This  is  in  the  plural  num- 
ber ;  and  it  is  evident  that  Paul  here  ad- 
dressed not  Agrippa  alone,  but  those  who 
were  with  him.  There  is  no  evidence 
that  Agrippa  doubted  that  the  dead  could 
be  raised;  but  Festus,  and  those  who 
were  with  him,  probably  did  ;  and  Paul, 
in  the  ardour  of  his  speech,  turned  and 
addressed  the  entire  assembly.  It  is  very 
evident  that  we  have  only  an  outline  of 
this  argument,  and  there  is  every  reason 
to  suppose  that  Paul  would  dwell  on 
each  part  of  the  subject  at  greater  length 
than  is  here  recorded.  IT  That  God  should 
raise  the  dead.  Why  should  it  be  re- 
garded as  absurd  that  God — who  has  all 
po^.er;  who  was  the  creator  of  all ;  who 
was  the  author  of  the  human  frame — 
should  again  restore  man  to  life,  and  con- 
tinue his  future  existence.  The  resur- 
rection is  no  more  incredible  than  the 
original  creation  of  the  human  body,  and 
it  is  attended  with  no  greater  difficulties. 
And  as  the  perfections  of  God  will  be 
illustrated  by  his  raising  up  the  dead  ;  as 
the  future  state  is  necessary  to  the  pur- 
poses of  justice  in  vindicating  the  just, 
and  punishing  the  unjust ;  and  as  God  is 
a  righteous  moral  governor,  it  should  not 
be  regarded  as  an  absurdity  that  he  will 
raise  up  those  who  have  died,  and  bring 
them  to  judgment. 

9.  I  verily  thought.  I  indeed  (/*ev>  sup- 
posed. Paul  here  commences  the  ac- 
count of  his  conversion,  and  states  the 
evidence  on  which  he  judged  that  he 
was  called  of  God  to  do  what  he  had 
done.  He  begins  by  saying  that  it  was 
not  because  he  was  originally  disposed 
to  be  a  Christian,  but  that  he  was  vio- 
lently and  conscientiously  opposed  to  Je- 
sus of  Nazareth,  and  had  been  converted 
when  in  the  full  career  of  opposition  to 
him  and  his  cause  IT  With  myself.  I 
thought  to  myself;  or,  I  myself  thought. 
He  had  before  stated  the  hopes  and  ex- 
pectations of  his  countrymen,  ver.  6 — 3. 
He  now  speaks  of  his  own  views  and 
purposes.  'F^r  myself,  I  thought,'  &c. 
11  That  1  ought  to  do.  That  I  was  bound, 
or  that  it  was  a  duty  incumbent  on  me. 
&<tv.  'I  thought  that  I  owed  it  to  my 
tountry,  to  my  religion,  and  to  my  God, 


THE  ACTS.  [A.  D.  62. 

10  Which  thing  I  also  did  in  '*■ 


Jerusalem  :  and  many  of  the  saints 
did  I  shut  up  in  prison,  having  re- 
ceived authority  c  from  the  chief 
priests  ;  and  when  they  were  put  tc 
death,  I  gave  my  voice  against  them, 

b  c.S  3.  Gal.1.13.  cc. 19.14. 


to  oppose  in  every  manner  the  claims  of 
Jesus  of  Nazareth  to  be  the  Messiah.' 
We  here  see  that  Paul  was  conscientious, 
and  that  a  man  may  be  conscientious 
even  when  engaged  in  enormous  wick- 
edness. It  is  no  evidence  that  a  man  is 
right  because  he  is  conscientious.  No 
small  part  of  the  crimes  against  human 
laws,  and  almost  all  the  cruel  persecu- 
tions against  Christians,  have  been  car- 
ried on  under  the  plea  of  conscience. 
Paul  here  refers  to  his  conscientiousness 
in  persecution,  to  show-  that  it  was  no 
slight  matter  which  could  have  changed 
his  course.  As  he  was  governed  in  per- 
secution by  conscience,  it  could  have 
been  only  by  a  force  of  demonstration, 
and  by  the  urgency  of  conscience  equally 
clear  and  strong,  that  could  ever  have 
induced  him  to  abandon  this  course,  and 
become  a  friend  of  that  Saviour  whom  he 
had  thus  persecuted.  1i  Many  things.  As 
much  as  possible.  He  was  not  satisfied 
with  a/eto  things— a  few  words,  or  pur- 
poses, or  arguments;  but  he  felt  bound 
to  do  as  much  as  possible  to  put  down 
the  new  religion.  H  Contrary  to  the  name, 
<fcc.  In  opposition  to  Jesus  himself,  or  to 
his  claims  to  be  the  Messiah  The  name 
is  often  used  to  denoie  the  person  him- 
self, eh.  iii.  6. 

10.  Which  thing  I  did,  &c.  eh.  viii.  3. 
And  many  of  the  saints,  &c.  Many  Chris 
tians.  ch.  viii.  3.  IT  And  when  they  xvert 
put  to  death.  In  the  history  of  those 
transactions  there  is  no  account  of  any 
Christian  being  put  to  death,  except  Ste- 
phen. Acts  vii.  But  there  is  no  impro- 
bability in  supposing  that  the  same  thing 
which  had  happened  to  Stephen,  had 
occurred  in  other  cases.  Stephen  was 
the  first  martyr,  and  as  he  was  a  promi- 
nent man,  his  case  is  particularly  record- 
ed. ^  J  gave  my  voice.  Paul  was  not  a 
member  of  the  sanhedrim,  and  this  does 
not  mean  that  he  voted,  but  simply  that 
he  joined  in  the  persecution;  he  approv- 
ed it;  he  assented  to  the  putting  of  the 
saints  to  death.  Comp.  ch.  xxii.  20.  The 
Syriac  renders  it,  "  I  joined  with  those 
who  condemned  them."  It  is  evident 
also  that  Paul  instigated  them  in  this 
persecution,  and  urged  them  on  to  deed.3 
of  blood  and  cruelty. 


A.  D.  62.] 


CHAPTER  XX  VI. 


11  And  1  punished  thorn  oft  in  ° 
every  synagogue,  and  compelled 
them  to  blaspheme;  and  being  ex- 
ceedingly mad  against  them,  1  per- 
secuted them  even  unto  Btrange 
cities. 

12  Whereupon  as  I  went  h  to 
Damascus,  with  authority  and 
commission  from  the  chief  priests, 

13  At  mid-day,  O  king,  I  saw  in 
the  way  a  light  from  heaven,  above 
the  brightness  of  the  sun,  shining 
round  about  me,  and  them  which 
journeyed  with  me. 


11.  And  I  punished  them  oft,  &c.    See 

eh.  xxii.  19.  IT  And  compelled  than  to 
blaspheme.  To  blaspheme  the  name  of 
Jesus,  by  denying  that  he  was  the  Mes- 
siah, and  by  admitting  that  he  was  an 
impostor.  This  was  the  object  which 
they  had  in  view  in  the  persecution.  It 
was  not  to  make  them  blaspheme  or  re- 
proach God,  but  to  deny  that  Jesus  was 
the  Messiah,  and  to  reproach  him  as  a 
deceiver  and  an  impostor.  It  is  not  ne- 
cessarily implied  in  the  expression,  "  and 
compelled  them  to  blaspheme,"  that  he 
succeeded  in  doing  it;  but  that  he  vio- 
lently endeavoured  to  make  them  aposta- 
tize from  the  Christian  religion,  and 
deny  the  Lord  Jesus.  It  is  certainly  nol 
impossible  that  a  few  might  thus  have 
been  induced  by  the  authority  of  the  san- 
hedrim, and  by  the  threats  of  Paul  to  do 
it ;  but  it  is  certain  that  the  great  mass 
of  Christians  adhered  firmly  to  their  be- 
lief that  Jesus  was  the  Messiah.  IT  And 
being  exceedingly  mad.  .Nothing  could 
more  forcibly  express  his  rage  and  vio- 
lence against  the  Christians.  He  raged 
like  a  madman ;  he  was  so  indignant  that 
he  laid  aside  all  appearance  of  reason ; 
and  with  the  fury  and  violence  of  a  ma- 
niac, he  endeavoured  to  exterminate  them 
from  the  earth.  None  but  a  madman 
will  persecute  men  on  account  of  their 
religious  opinions;  and  all  persecutions 
have  been  conducted  like  this,  with  the 
violence,  and  fury,  and  ungovernable 
temper  of  maniacs.  H  Unto  strange  cities. 
Unto  foreign  cities;  cities 'out  of  Judea. 
The  principal  instance  of  this  was  bu 
going  to  Damascus;  but  there  is  no  evi- 
dence that  he  did  not  intend  also  to  vigil 
other  cities  out  of  Judea,  and  brine  the 
Christians  there,  if  he  found  an}-,  to  .)<  ru- 
golem. 


1  1     tad    win  n    We    v 
fallen  to   the   earth,  I  heard    • 

speaking  unto  me,  and  Baying  in 
the   Hebrew   tongue,   Saul, 
why  pereecu  me  ?    it  it 

bard  lor  thee  to  kick  againtl  the 

pricks. 

!.">    And    I    said.   Who    art    thou. 
Lord  1      And    he   said,   1  am 
whom  thou  persecutest 

L6  Unt  rise,  and  stand  upon  thv 
feet  :  for  1  have  appeared  unto  thee 
lor   this    purpose,    to    make    thee    ;i 

minister  c  and  a  witness  '  both  of 

c  Bph  1.7.  Col.1.23,25.  d  ■ 


VI — 15.  See  th  s  passage  explained  in 
the  Motes  on  ch.  il.  5,  &  c 

16.  lint  ris, .  \r.  Tin  |  artii  ul  r 
tinned  m  this  verse  and  ihe  iwo  follow- 
ing, are  not  recorded  in  the  account  ol 
rani's  conversion  in  ch.  i\.    Bui  il  is  not 
improbable  that  many  circumstam  i 
have  occurred  which  are  nol  n  i 

Paul    dwells   Oil    them    here    ;il    li  ' 

order  particularly  to  show  his  authority 
for  doing  w  hat  he  had  done  in  \  n 
to  the  Gentiles.    H  To  main  the*  a  minis- 
ter.    A  minister  of  the  gospel :  B 
er  of  the  truth.     1  And  a  u 
ch.  xxii.  15.    1  Which  thou  hast  i 
the  road  to  Damascus :  that  is,  ol  the  I>>rd 
Jesus,  and  of  the  facl  thai  be  w 
from  the  dead.    "   And  of  thost  things, 
&C.     Of  thos»-  further  man 
my  person,  protection,  and  will,  which  1 
will  yet  make  to  you.     Il  b  e\  'dent  from 
this,  thai   the  Lord  Jesus    promised   to 
manifest  himseli  to  Paul  in  b  -  ministry, 
and  to  make  to  him  still  further  • 

Of  (us    Will    and    glory.     '  'om;>.    I  h.    wn 

This  was  done  by  his  n 
him  from  destruction  end  danger;  by  the 

intimation  of  his  ud!     and  by  thi 

ing  and  expanding  view  wl        : ' 

permitted    to    take   of  the   I  baFSCter  nnd 

perfections  of  the  !>>r.i  Jesus     In  this 

we  sec  thai  it  is  the  duty  of  nun 

hear  witness  not  only  to  the  truth 

gion  in  general,  or 

can  demonstrate  by  argument .  bul  mora 

especially  of  that  which  t  . 

in  their  own  hearts,  and   which   ' 

derstand  by  hi  ■ 

.lied    to 

enter  the  man-try  v  ho  has  nol  a 
and    practical    and    - 

glory  and  perfections  of  U 


331 


these  tilings  which  thou  hast  seen, 
and  of  those  things  in  the  which  I 
wiJl  appear  unto  thee  ; 

17  Delivering  thee  from  the 
people,  and  from  the  Gentiles,  unto 
°  whom  now  I  send  thee ; 

18  To  open  *  their  eyes,  and  to 
turn  e  them  from  darkness  to  light, 
and  from  the  power  d  of  Satan  unto 

a  c.22.21.  Rom. 11. 13.  b  Jsa.35.5;  42.7.  c  Luke 
1.79.  Jno.S.i2.  2Cor.4.6.  Eph.l.lS.  d  Col.1.13.  IPet. 
2.9.        e  Luke  1.77.  Eph.1-7.  Col.1.14. 

u-it?iess  of  those  things  which  he  has  felt. 
And  no  man  enters  the  ministry  with 
these  feelings,  who  has  not,  as  Paul  had, 
a  promise  that  he  shall  see  still  brighter 
displays  of  the  perfections  of  the  Saviour, 
and  be  permitted  to  advance  in  the 
knowledge  of  him  and  of  his  work.  The 
highest  personal  consolation  in  this  work 
is  the  promise  of  their  being  admitted  to 
ever-growing  and  expanding  views  of  the 
glory  of  the  Lord  Jesus,  and  of  experi- 
encing his  presence,  guidance,  and  pro- 
tection. 

17.  Delivering  thee  from  the  people. 
From  the  Jewish  people.  This  implied 
that  he  would  be  persecuted  by  them, 
and  that  the  Lord  Jesus  would  interpose 
to  rescue  him.  II  And  from  the  Gentiles. 
This  also  implied  that  he  would  be  perse- 
cuted and  opposed  by  them — a  prospect 
which  was  verified  by  the  whole  course 
of  his  ministry.  Yet  in  all  he  experienced, 
according  to  the  promise,  the  support  and 
the  protection  of  the  Lord  Jesus.  This 
was  expressed  in  a  summary  manner  in 
Luke  ix.  16.  IT  Unto  whom  now  I  send 
thee.  ch.  xxii.  21.  As  the  opposition  of 
the  Jews  arose  mainly  from  the  fact  that 
he  had  gone  among  the  Gentiles,  it  was 
important  to  bring  this  part  of  his  com- 
mission into  full  view  before  Agrippa, 
and  to  show  that  the  same  Saviour  who 
had  miraculouslj  converted  him.  had 
commanded  him  to  go  and  preach  to 
them. 

18.  To  open  their  eyes.  To  enlighten 
or  instruct  them.  Ignorance  is  repre- 
sented by  the  eyes  being  closed,  and  the 
instruction  of  the  gospel  by  the  opening 
of  the  eyes.  See  Eph.  i.  18.  IT  And  to 
turn  them  from  darkness  to  light.  From 
the  darkness  of  heathenism  and  sin,  'o 
the  light  and  purity  of  the  gospel.  Dark- 
ness is  an  emblem  of  ignorance  and  ct" 
sin ;  and  the  heathen  nations  are  often 
represented  as  sitting  in  darkness  Comp. 
Note,  Matt.  iv.  16.  John  i.  4.  5.  ^  And 
from  the  power  of  Satan.     From  the  do- 


THE  ACTS.  [\.D   S2. 

God  ;  that  they  may  receive  for- 
giveness e  of  sins,  and  inheritance  * 
among  them  which  are  s  sanctified, 
by  faith  ''  that  is  in  me. 

19  Whereupon,  O  king  Agrippa, 
I  was  not  disobedient  unto  the 
heavenly  vision  : 

20  But  showed  '  first  ur.to  them 
of   Damascus,  and    at  Jerusalem, 

/  Eph. 1.11.  Col. 1.12.  lPet.1.4.  g  Jn3.17.17.  c.20. 

32.   lCor.1.30.   Rev.21.27.  A  Eph.2.S.   Heb.11.6. 

«  c.l!.26,&c. 


minion  of  Satan.  Comp.  Col.  i.  13.  1 
Pet.  ii.  9.  Notes,  John  xii.  31;  xvi.  11. 
Satan  is  thus  represented  as  the  prince 
of  this  world ;  the  ruler  of  the  darkness 
of  this  world ;  the  prince  of  the  power 
of  the  air.  &c.  The  heathen  world,  lying 
in  sin  and  superstition,  is  represented  as 
under  his  control ;  and  this  passage  teach- 
es, doubtless,  that  the  great  mass  of  the 
people  of  this  world  are  the  subjects  of 
the  kingdom  of  Satan,  and  are  led  captive 
by  him  at  his  will.  IT  Unto  God.  To 
the  obedience  of  the  one  living  and  true 
God.  1T  That  they  may  receive  forgive- 
ness of  sins.  Through  the  merits  of  that 
Saviour  who  died ;  that  thus  the  parti- 
tion wall  between  the  Jews  and  the  Gen- 
tiles might  be  broken  down,  and  all 
might  be  admitted  to  the  same  precious 
privileges  of  the  favour  and  mercy  of 
God.  Comp.  Note,  Acts  ii.  38.  IT  And 
inheritance.  An  heirship,  or  lot  (xxi^ov) ; 
that  they  might  be  entitled  to  the  privi- 
leges and  favours  of  the  children  of  God. 
See  Note,  Acts  xx.  32.  IT  Which  arc  save 
lifted.  Among  the  saints  ;  the  children 
of  God.     Note,  Acts  xx.  32. 

19.  Whereupon.  Whence  ('cS-sv). 
Since  the  proof  of  his  being  the  3Ie?siah, 
and  of  his  resurrection,  and  of  his  calling 
me  to  this  work,  was  so  clear  and  plain,  I 
deemed  it  my  duty  to  engage  without 
delay  in  the  work.  IT  1  was  not  disobe- 
dient. I  was  not  incredulous,  or  unbe- 
lieving; I  yielded  myself  to  the  com- 
mand, and  at  once  obeyed.  See  Acts  ix. 
6.  Comp.  Gal.  i.  16.  1T  To  the  heavenly 
vision.  To  the  celestial  appearance  ;  or 
to  the  vision  which  appeared  to  me  mani- 
festly from  heaven.  I  did  not  doubt  that 
this  splendid  appearance  (ver.  13)  was 
from  heaven  .and  I  did  not  refuse  to 
obey  the  command  of  him  who  thus  ap- 
peared to  me.  He  knew  it  was  the  com- 
mand of  God  his  Saviour;  and  he  gave 
evidence  of  repentance  by  yielding  obe- 
dience to  it  at  once. 

20.     See  ch.  ix.  20—23.      The  20tb 


\.  D.  62. 


CIIAITKU   \\\  I. 


and  throughout  all  the  coasts  of 
Judea,  and  the n  to  the  Gentiles,  that 
they  should  repent  and  turn  t<>  God, 
and  do  works  "meet  for  repentance. 

21  For  these  causes  the  Jews  ' 
caught  me  in  the  temple,  and  went 
about  to  kill  me. 

22  Having  therefore  obtained  help 

oMatt.3.8  tc.  21.30. 

verse  contains  a  summary  of  his  labours 
in  obedience  to  the  command  of  the 
Lord  Jesus.  His  argument  is,  that  the 
Lord  Jesus  had  from  heaven  commanded 
him  to  do  this,  and  that  he  had  done  no 
more  than  to  obey  his  injunction. 

21.  Caught  me  in  the  temple,  ch.  xxi. 
30.  ^  And  went  about,  &.C.  Endeavour- 
ed to  put  me  to  death. 

22.  Hiving  therefore  obtained  help  of 
God.  Paul  had  seen  and  felt  his  danger. 
He  had  known  the  determined  malice  of 
the  Jews,  and  their  efforts  to  take  his 
life.  He  had  been  rescued  by  Lysias, 
and  had  made  every  effort  to  avoid  the 
danger,  and  to  save  his  life ;  and  at  the 
end  of  all,  he  traced  his  safety  entirely  to 
the  help  of  God.  It  was  not  by  any  power 
of  his  own  that  he  had  been  preserved  ; 
but  it  was  because  God  hail  interposed 
and  rescued  him.  Those  who  have  been 
delivered  from  danger,  if  they  have  just 
views,  will  delight  to  trace  it  all  to  God. 
They  will  regard  his  hand  ;  and  will  feel 
that  whatever  wisdom  they  may  have 
had,  or  whatever  may  have  been  the 
kindness  of  their  friends  to  aid  them,  yet 
that  all  this  also  is  to  be  traced  to  the  su- 
perintending providence  of  God.  IT  Wit- 
yiessing.  Bearing  testimony  to  what  he 
had  seen,  according  to  the  command  of 
Christ,  ver.  16.  IT  To  small.  To  those  in 
humble  life;  to  the  poor,  the  ignorant, 
and  the  obscure.  Like  his  master,  he  did 
not  despise  them,  but  regarded  it  as  his 
duty  and  privilege  to  preach  the  gospel  to 
the  poor.  IT  And  great.  The  rich  and 
noble;  to  kings,  and  princes,  and  gover- 
nors. He  had  thus  stood  on  Mars'  Hill  at 
Athens;  he  had  borne  testimony  b 

the  wise  men  of  Greece  ;  he  had  declared 
the  same  gospel  before  Felix,  V<  Btus,  and 
now  before  Agrippa-  He  offered  salva- 
tion to  all.  He  passed  by  none  1><  < 
ihey  were  poor ;  and  he  was  not  deterred 
by  the  fear  of  the  rich  and  the  great  from 
making  known  their  sins,  and  calling 
them  to  repentance.  What  anadra 
illustration  of  the  proper  duties  of  a  min- 
ister of  the  gospel!  1T  Saying  none  otki  t 
thing,  &c.    Delivering  no  new  doctrine  ; 


id*  God,   I    rmitinue    MltO   thl 

witnessing  |)(,t!i  to  small  and 
Baying  none  other  things  than 
which  '  the  prophets  and    I 
aid  come. 

sit  ( 'hrist  should  Bufft 

lid    be    the    first    *   that 

should  i   the  dead,  and 

c  Ink 


hut  maintaining  only  that  the  pi 
hail  been  fulfilled. 
only,  there  \\ as  no  reason  t  >r   i 
position,  and   persecution  ol 
V  Should  come,    should  coma  to  ; 
should  lake  place.    Paul  ! 
means  to  say,  that  the  doctrini 
atonement,  and  of  the  re    r 
Christ,  is  taught  in  tfa 

23.    That   Christ.      I 
expected  by  the  Jew 
ing   Messiah.      ' 

Lead  a  painful  I  put  to  death. 

See  Note,  ch.  xvii.  3.    <  tan 

Isa.  hii.     ^T  And  thai  /.-•  ihould  I- 

&c.  This  declaration  contains  two 

(1.)  That  it  was  taught  in   I 

that  the  Messiah  should   rise  from  the 

dead.    On  this,  Bee  th<  i 

eh.  li.  2 ! 

should  be  the  G 

cannot  mean  that  the  Mossiap  should  he 

the  first  dead  person  who  should 

stored  to  life,  for  Elijah  bad 

of  the  Shunammite,  and  Jesus  him  : 

raised  Lazarus,  and   the   v. 

,\ain.    It  doet  that 

be  the  first  in  the  ore] 

rise,  but   first   i  I  i 

tinguished,  the  chief,  the  I 

who  should  rise  from  the  .lead. 

."=  Uvxrr.-- 

this  he  is  called    G  I 

niiiLr.  the  lirst-lxtrn  &  II 

I 
UP,  the    rights   and   |  - 

!   t'i  tho 
■■<..     Iu  1  Cor.  iv.  20.  be  I 

"the  first-fruits  of  tfa 

declaration  i-.  him  bf 

I 

prince  am  ■  • 

John  x.  1>  ; 

oinion  over  d<  ath  ind  : 

hv  his  rising. life  and  imm 

rn  to  death  DO  \      ! 

I 

and  was  t\ 


33S 


THE  ACTS. 


[A.  D.  G; 


should  shew  light  unto  the  people, 
and  to  the  Gentiles. 

24  And   as   he   thus    spake   for 
himself,   Festus   said  with  a  loud 


the  dead.  IT  And  should  show  light  unto 
the  people.  To  the  Jews.  Should  he 
their  instructor  and  prophet.  This  Moses 
had  predicted.  Deut.  xviii.  15.  IT  And  to 
the  Gentiles.  This  had  often  been  foretold 
by  the  prophets,  and  particularly  by 
Isaiah.  Isa.  ix.  1,  2.  Comp.  Matt  iv.  14 — 
16.  Isa.  xi.  10;  xhi.  1.  6  ;  liv.  3;  lx.  3.  5; 
11;  lxi-6;  lxii.  2;  lxvi.  12. 

24.  Festus  said  with  a  loud  voice.  Amaz- 
ed at  the  zeal  and  ardour  of  Paul.  Paul 
doubtless  evinced  deep  interest  in  the 
subject,  and  great  earnestness  in  the  de- 
livery of  his  defence.  IT  Thou  art  beside 
thyself.  Thou  art  deranged ;  thou  art 
insane.  The  reasons  why  Festus  thought 
Paul  mad  were,  probably,  (1.)  His  great 
earnestness  and  excitement  on  the  sub- 
ject. (2.)  His  laying  such  stress  on  the 
gospel  of  the  despised  Jesus  of  Nazareth, 
as  if  it  were  a  matter  of  infinite  moment. 
Festus  despised  it;  and  he  regarded  it  as 
proof  of  derangement  that  so  much  im- 
portance was  attached  to  it.  (3.)  Festus 
regarded,  probably,  the  whole  story  of  the 
vision  that  Paul  said  had  appeared  to  him, 
as  the  effect  of  an  inflamed  and  excited 
imagination;  and  as  the  proof  of  delirium. 
This  is  not  an  uncommon  charge  against 
those  who  are  Christians,  and  especially 
when  they  evince  any  unusual  zeal. 
Sinners  regard  them  as  under  the  influ- 
ence of  delirium  and  fanaticism ;  as  terri- 
fied by  imaginary  and  superstitious  fears; 
or  as  misguided  by  fanatical  leaders. 
Husbands  often  thus  think  their  wives 
deranged,  and  parents  their  children,  and 
wicked  men  the  ministers  of  the  gospel. 
The  gay  think  it  proof  of  derangement 
that  others  are  serious,  and  anxious,  and 
prayerful;  the  rich,  that  others  are  will- 
ing to  part  with  their  property  to  do 
good;  the  ambitious  and  worldly,  that 
others  are  willing  to  leave  their  country 
and  home,  to  go  among  the  Gentiles  to 
spend  their  lives  in  making  known  the 
unsearchable  riches  of  Christ.  The  really 
sober,  and  rational  part  of  the  world — 
they  who  fear  God,  and  keep  his  com- 
mandments ;  who  believe  that  eternity  is 
before  them,  and  who  strive  to  live  for  it — 
are  thus  charged  with  insanity  by  those 
wno  are  really  deluded,  and  who  are  thus 
living  lives  of  madness  and  folly.  The 
tenants  of  a  mad-house  often  think  all 
others   deranged    but    themselves;    but 


voice,  Paul,  thou  art  beside  thy- 
self; much  learning  doth  make  thee 
mad.  a 

25  But  he  said,  I  am  not  mad, 

a2Kings9.il. 


there  is  no  madness  so  great,  no  delirium 
so  awful,  as  to  neglect  the  eternal  into 
rest  of  the  soul  for  the  sake  of  the  poor 
pleasures  and  honours  which  this  life  can 
give.  II  Much  learning.  It  is  probable 
that  Festus  was  acquainted  with  the  fact 
that  Paul  had  been  well  instructed,  and 
was  a  learned  man.  Paul  had  not  while 
before  him  manifested  particularly  his 
learning.  But  Festus,  acquainted  in  some 
way  with  the  fact  that  he  was  well  edu- 
cated, supposed  that  his  brain  had  been 
turned,  and  that  the  effect  of  it  was  seen 
by  devotion  to  a  fanatical  form  of  reli- 
gion. The  tendency  of  long  continued 
and  intense  application  to  produce  mental 
derangement,  is  every  where  known. 
IT  Doth  make  thee  mad.  Impels,  d-ives,  or 
excites  thee  (*-£e'T^!,'£')  to  madness. 

25.  J  am  not  mad.  I  am  not  deranged. 
There  are  few  more  happy  turns  than 
that  which  Paul  gives  to  this  accusation 
of  Festus.  He  might  have  appealed  to 
the  course  of  his  argument;  he  might 
have  dwelt  on  the  importance  of  the 
subject,  and  continued  to  reason ;  but  he 
makes  an  appeal  at  once  to  Agrippa,  and 
brings  him  in  for  a  witness  that  he  was 
not  deranged.  This  would  be  far  more 
likely  to  make  an  impression  on  the  mind 
of  Festus,  than  any  thing  that  Paul  could 
say  in  self-defence.  The  same  reply, '  I  an  i 
not  rnad,'  can  be  made  by  all  Christians  to 
the  charge  of  derangement  which  the 
world  brings  against  them.  They  have 
come,  like  the  prodigal  (Luke  xv.  17),  tc 
their  right  mind;  and  by  beginning  to  act 
as  if  there  were  a  God  and  Saviour,  as 
if  they  were  to  die,  as  if  there  were  a 
boundless  eternity  before  them,  they  are 
conducting  according  to  the  dictates  of 
reason.  And  as  Paul  appealed  to  Agrippa, 
who  was  not  a  Christian,  for  the  reason- 
ableness and  soberness  of  his  own  views 
and  conduct,  so  may  all  Christians  appeal 
even  to  sinm-rs  themselves,  as  witnesses 
that  they  are  acting  as  immortal  beings 
shoidd  act.  All  men  Lnow  that  if  there  is 
an  eternity,  it  is  right  to  prepare  for  it  ; 
if  there  is  a  God,  it  is  proper  to  serve 
him  ;  if  a  Saviour  died  for  us,  we  should 
love  him  ;  if  a  hell,  we  should  avoid  it  ; 
if  a  heaven,  we  should  seek  it.  And 
even  when  they  charge  us  with  folly  and 
derangement,  we  may  turn  at  om 
them,  and  appeal  to  their  own  consciences, 


A.D.  G2.J 


UHAPTEB  -\.\\  1. 


33? 


most  noble  Festus,  but  speak  forth 
the    words    of    truth    and    Bober- 
ness. 
26  For  the  kino-  knoweth  of  these 

things,  before  whom  also  I  speak 

and  ask  them  if  all  our  anxieties,  and 
prayers,  and  efforts,  and  Belf-denials,  are 

not  right  ?  One  of  the  best  ways  of  con- 
victing sinners  is,  to  appeal  to  them  just 
as  Paul  did  to  Agrippa.  When  so  appeal- 
ed to,  ihey  will  usually  acknowledge  the 
force  of  the  appeal ;  and  will  admit  thai 
all  the  solicitude  of  Christians  lor  their 
salvation  is  according  to  the  dictates  of 
reason.  ^T  Most  noble  Festus.  This  was 
the  usual  title  of  the  Roman  governor. 
Comp.  xxiv.  3.  V  Of  truth.  In  accordance 
with  the  predictions  of  Moses  and  the 
prophets;  and  the  facts  which  have  oc- 
curred in  the  death  and  resurrection  of 
the  Messiah.  In  proof  of  this  he  appeals 
to  Agrippa.  ver.  26,  27.  Truth  here  stands 
opposed  to  delusion,  imposture,  and  fraud 
IT  And  soberness.  Soberness  (o-ujc<>:<ruv>i, 
wisdom)  stands  opposed  here  to  madness, 
oi  derangement,  and  denotes  sanity  of 
mind.  The  words  which  I  speak  are 
those  of  a  sane  man,  conscious  of  what 
he  is  saying,  and  impressed  with  its  truth. 
They  were  the  words,  also,  of  a  man  who, 
under  the  charge  of  derangement,  evinc- 
ed the  most  perfect  sell-possession,  and 
command  of  his  feelings;  and  who  utter- 
ed sentiments  deep,  impressive,  and  wor- 
thy of  the  attention  of  mankind. 

26.  For  the  king.  King  Agrippa. 
*X  Knoweth.  He  had  been  many  years  in 
that  region,  and  the  fame  of  Jesus  and 
of  Paul's  conversion  were  probably  well 
known  to  him.  IT  These  things.  The 
things  pertaining  to  the  early  persecu- 
tions of  Christians;  the  spread  of  ihe 
gospel;  and  the  remarkable  conversion 
of  Paul.  Though  Agrippa  might  not 
have  been  fully  informed  respecting 
these  things,  yet  he  had  an  acquaintance 
wTitli  Moses  and  the  prophets;  he  knew 
the  Jewish  expectal  on  respecting  the 
Messiah;  and  he  could  not  be  ignorant 
respecting  the  remarkable  public  ev<  nil 
in  the  life  ofJesua  ol  Nazareth,  and  <<i' 
rus  having  been  put  to  death  bv  order  of 
Pontius  Pilate  on  the  en  - 
freely.   I  speak  openl] .  boldly.     I 

;  and  I  -peak  the  more  confidt  m- 
ly  before  him,  because,  from  Ins  situation. 
he  must  be  acquainted  with  the  truth  of 
what  I  say.  Truth  is  always  bold  and 
free;  and"  it  is  an  -  honesty 

man   is  willing  to  declare  every 
thin^  without  reserve  h  ' 
2  F 


freely;     for    I    am    persuaded    that 

none  i  f  th<  se   things  are   hidden 

from  him  ;  for  this  thing  was  n„t 

done  in  a  corner. 

•j:  King  Agrippa,  beliereel  thou 


are  qualified  to  detect  him  if  be  is  an  in 
poster.      Such  evidence  ■>!    in 
honesty  was  riven  by  Paul     '   /      /     . 
persuaded,    1  am  convinced  ;  I  doubt  not 
that  he   is  well  acquainted  w 
things.    1  Are  hidden  from  km 
he  is  unacquainted  with  them      '  /  •  • 

thi»  thing.    The  thing,  to  wind,  Paul  had 

mainly  referred  in  this  deli  nee,  I 
conversion  to  the  Christian  - 
1  Wat  nut  done  m  a  cornt r     1 1 

occur   secretly   and    obscurely;    bat    WM 
public,  and  was  of  such  a  cbami    ■ 

attract   atn  ntion.    The   .  onv<  n  • 
■  utor,su<  b  si  l' 

and  in  the  manner  in  which  that 
I  sion  had  taken    place,  could   i*.: 
J  tract    attention    and    remark. 
I  though  the  Jews  would  endeavour  m 
j  much  as  possible  to  conceal  it, 
might  presume  that  it  could  not  !  • 
ly  unknown  to  Agri 

27.    King  A  '! 

sonal   adi 

happy  manner  of  ap  i  -  it  to 

bring  in  the  testimony  of  Agrip]  I 
the  charge  of  Festus  that  hi   ■■• 
ed.     1  ft  lit  r<  st  thou  the  propht  tt 
prophecies  respi  ctii  - 
Bufferings,  and  the  death  ol 
H  1  knew  thai  thou  /"In n st 
a  Jew  ;  and,  as  Buch,  he  of  course  believ- 
ed the  prophets.    Perhaps  too,  from  what 
Paul  knew  ol  bis  personal  character,  be 
might  confidently  affirm  thai  he  ;  • 
to  be  a  believer,     [nstead,  lh<  n 
waiting  for  h  - 
it,  and  says  that  h<    I 

•    10    heliev  e  ah  tin    • 

respecting   the   Messiah     I 

e\  ident.     Ii  is, 

meut,  and  in  in.  .■ 
mony  of  Agrippa,  who  w.  II  un 

trutl    o|    what    he    w 
pr<  SB    "ii    the     ' 
In  arer  ihe  e\ 
ligion,  and  to  -• 

■ 

are  fulfill"  d  e 
correspond*    in 
work  with   thi 

tunity  ol    i  n 


336 


THE  ACTS, 
that  thou 


the  prophets'?     1  kno 
believest. 

28  Then  Agrippa  said  unto  Paul, 

of  the  truth  of  Christianity,  that  he  was 
deterred  by  no  rank,  station,  or  office  ;  by 
no  fear  of  the  rich,  the  "great,  and  the 
learned  ;  but  every  where  urged  the  evi- 
dence of  that  religion  as  indisputable. 
In  this,  lay  the  secret  of  no  small  part  of 
his  success.  A  man  who  really  believes 
the  truth  will  be  ready  to  defend  it.  A 
man  who  truly  loves  religion  will  not  be 
ashamed  of  it  any  where. 

28.  Then  Agrippa  said  unto  Paul.  He 
could  not  deny  that  he  believed  the  pro- 
phets. He  could  not  deny  that  the  argu- 
ment was  a  strong  one,  that  they  had 
been  fulfilled  in  Jesus  of  Nazareth.  He 
could  not  deny  that  the  evidence  of  the 
miraculous  interposition  of  God  in  the 
conversion  of  Paul  was  overwhelming. 
And  instead,  therefore,  of  charging  him 
as  Festus  had  done  with  derangement, 
he  canmdly  and  honestly  avows  the  im- 
pression which  the  proof  had  made  on 
his  mind.  IT  Almost.  Except  a  very 
little.  'Ev  l\iy<».  Thou  hast  nearly  con- 
vinced me  that  Christianity  is  true,  and 
persuaded  me  to  embrace  it.  The  argu- 
ments of  Paul  had  been  so  rational ;  the 
appeal  which  he  had  made  to  his  belief 
of  the  prophets  had  been  so  irresistible, 
that  he  had  been  nearly  convinced  of  the 
truth  of  Christianity.  We  are  to  remem- 
ber, (1.)  That  Agrippa  was  a  Jew,  and 
that  he  would  look  on  this  whole  subject 
in  a  different  manner  from  the  Roman 
Festus.  (2.)  That  Agrippa  does  not  ap- 
pear to  have  partaken  of  the  violent  pas- 
sions and  prejudices  of  the  Jews  who  had 
accused  Paul.  (3.)  His  character  as 
given  by  Josephus  is  that  of  a  mild,  can- 
did, and  ingenuous  man.  He  had  no  par- 
ticular hostility  to  Christians;  he  knew 
that  they  were  not  justly  charged  with 
sedition  and  crime  ;  and  he  saw  the  con- 
clusion to  which  a  belief  of  the  prophets 
inevitably  tended.  Yet,  as  in  thousands 
of  other  cases,  he  was  not  quite  persuad- 
ed to  be  a  Christian.  What  was  included 
in  the  "almost;"  what  prevented'  his 
being  quite  persuaded,  we  know  not.  It 
may  have  been  that  the  evidence  was 
not  so  clear  to  his  mind  as  he  would  pro- 
fess to  desire  ;  or  that  he  was  not  willing 
to  give  up  his  sins ;  or  that  he  was  too 
proud  to  rank  himself  with  the  followers 
of  Jesus  of  Nazareth;  or  that,  like  Felix, 
he  was  willing  to  defer  it  to  a  more  con- 
venient season.  There  is  every  reason  to 
believe  that  he  was  never  quite  persuaded 


[A.  D.  62. 


Almost  thou  a  persuadest  me  to  be 
a  Christian. 

a  James  1.33,24. 


to  embrace  the  Lord  Jesus  ;  and  that  ho 
was  never  nearer  the  kingdom  of  heaven 
than  at  this  moment.  It  was  the  crisis, 
the  turning  point  in  Agrippa's  life,  and  in 
his  eternal  destiny ;  and,  like  thousands 
of  others,  he  neglected  or  refused  to  allow 
the  full  conviction  of  the  truth  on  hia 
mind,  and  died  in  his  sins.  IT  Thou  per- 
suadest me.  Thou  dost  convince  me  of 
the  truth  of  the  Christian  religion,  and 
persuadest  me  to  embrace  it.  IT  To  be  a 
Christian.  On  the  name  Christian,  see 
Note,  ch.  xi.  26.  On  this  deeply  interest- 
ing case,  we  may  observe,  (I.)  That  there 
are  many  in  the  same  situation  as  Agrip- 
pa— many  who  are  almost,  but  not  alto- 
gether, persuaded  to  be  Christians.  They 
are  found  among  (a)  Those  who  have  been 
religiously  educated  ;  (b)  Those  who  are 
convinced  by  argument  of  the  truth  of 
Christianity;  (c)  Those  whose  consciences 
are  awakened,  and  who  feel  their  guilt, 
and  the  necessity  of  some  better  portion 
than  this  world  can  furnish.  (2.)  Such 
persons  are  deterred  from  being  altoge- 
ther Christians  by  the  following,  among 
other  causes,  (a)  By  the  love  of  sin — 
the  love  of  sin  in  general,  or  some  par- 
ticular sin  which  they  are  not  willing  to 
abandon,  (b)  The  fear  of  shame,  perse- 
cution, or  contempt,  if  they  become  Chris- 
tians, (c)  By  the  temptations  of  the 
world — its  cares,  vanities,  and  allure- 
ments— which  are  often  prosecuted  most 
strongly  in  just  this  state  of  mind,  (d) 
The  love  of  office,  the  pride  of  rank,  and 
power  as  in  the  case  of  Agrippa.  (e)  A 
disposition,  like  Felix,  to  delay  to  a  more 
favourable  time  the  work  of  religion, 
until  life  has  wasted  away,  and  death  ap- 
proaches, and  it  is  too  late  ;  and  the  un- 
happy man  dies  almost  a  Christian.  (3.) 
This  state  of  mind  is  one  of  peculiar  in- 
terest, and  peculiar  danger.  It  is  not  one 
of  safety ;  and  it  is  not  one  that  implies 
any  certainty  that  the  '  almost  Christian' 
will  ever  be  saved.  There  is  no  reason 
to  believe  that  Agrippa  ever  became 
fully  persuaded  to  become  a  Christian. 
To  be  almost  persuaded  to  do  a  thing 
which  we  ought  to  do,  and  yet  not  to  do 
it,  is  the  very  position  of  guilt  and  dan- 
ger. And  it  is  no  wonder  that  many  are 
brought  to  this  point — the  turning  point, 
the  crisis  of  life — and  then  lose  theii 
anxiety,  and  die  in  their  sins.  May  the 
God  of  grace  keep  us  from  resting  in 
being  almost  persuaded  to  be  Christians. 


A.  D.  62.] 


CHAPTER  XX VI. 


I 


29  And  Paul  said,  I  would  ■  to 
God  that  not  only  thou,  but  also  all 
that  hear  me,  this  day,  were  both 
almost,  and  altogether  such  as  I 
am,  except  these  bonds. 

30  And  when  he  had  thus  Bpoken, 
the  king-  rose  up,  and  the  governor, 

a  lCor.7.7. 

And  may  every  one  who  shall  read  this 
account  of  Agrippa  be  admonished  by  Ins 
convictions,  and  be  alarmed  by  the  net 
that  he  then  paused,  and  that  his  convic- 
tions there  ended  !  And  may  every  one 
resolve  by  the  help  of  God  to  forsake 
every  thing  that  prevents  his  becoming 
an  entire  believer,  and  without  delay 
embrace  the  Son  of  God  as  his  Saviour! 


29.  I  would  to  God. 


pray 


to  God 


earnestly  desire  it  of  God.  This  shows, 
(1.)  Paul's  intense  desire  that  Agrippa, and 
all  who  heard  him,  might  be  saved.  (2.) 
His  steady  and  constant  belief  that  none 
but  God  could  incline  them  to  become 
altogether  Christians.  Hence  he  ex- 
pressed it  as  the  object  which  he  ear- 
nestly sought  of  God,  that  they  might  be 
true  believers.  Paul  knew  well  that 
there  was  nothing  that  would  overcome 
the  reluctance  of  the  human  heart  to 
oe  an  entire  Christian  but  the  grace  and 
mercy  of  God.  He  had  addressed  to 
them  the  convincing  arguments  of  reli- 
gion;  and  he  now  breathed  forth  his 
earnest  prayer  to  God  that  these  argu- 
ments might  he  effectual.  So  prays 
every  faithful  minister  of  the  cross.  IT  All 
that  hear  me.  Festus,  and  the  military 
and  civil  officers  who  had  been  assem- 
bled to  hear  his  defence,  ch.  xxv.  23. 
IT  Were  both  almost,  and  altogether,  &c. 
Paul  had  no  higher  wish  for  them  than 
that  they  might  have  the  faith  and  con- 
solations which  he  had  himself  enjoyed. 
He  had  so  firm  a  conviction  of  the  truth 
of  Christianity,  and  had  experienced  so 
much  of  its  consolations  and  supports 
amidst  all  his  persecutions  and  trials, 
that  his  highest  desire  for  them  was,  that 
they  might  experience  the  same  inex- 
pressibly pure  and  holy  consolations.  He 
well  knew  that  there  was  neither  happi- 
ness nor  safety  in  being  almost  a  Chris- 
tian; and  he  desired,  therefore,  that  they 
would  give  themselves,  as  he  had  done, 
entirely  and  altogether  to  the  service  of 
the  Lord  Jesus  Christ.  IT  Except  these 
bonds.  These  chains.  Th 
ceedingly  happy  and  touching 
Probably  Paul,  when  he  said  this,  Lifted 
up  his  arm  with  the  chain  attar!. 


and  Berniee,  and  th<  y  that  sat  with 

thrill. 

31  And   when   they 

aside,  they  talked   between  th.  m- 
Belves,  Phia  man  doeth  no- 

thing worthy  of  death  or  of  bonds. 

32  Thi  ii  laid  Agrippa  nn1 


I l;s  wish  was,  thai  they  mighl  1 1 
ken  of  the  pun'  joyi  whit  h  religion  bad 
conferred  on  him  j  thai  in  all  o 
sports  they  mighl  partake  of  the 
of  the  gospel,  >  n  ept  tin  m  <  haint 
he  did  not  wish  thera  to  bear.    1 

sortitions,  and   unjust    trials,  and  i 
mollis  which   ho   had  been   • 

("or  in  the  cause,  be  did  nol  desire  Ihi  m 
to  endure.    True  Christians  wish  others 
to  partake  of  the  full  U< 
gion.    The  trials  which  they  themselves 
experience  from  without  in  imp. 
CUtionS,    ridicule,    and    Blai 
not    wish    them    to    endure.     Ti  • 
which  they  llr  e  from 

an  evil  heart,  from  corrupt  passions,  and 
from  temptations,  they  do  nol  wish  others 
to  experience.     Bui  even  toitA  I 
ligion  confers  infinitely  more   i 
than   the  world  can   give;   an 

though  others  should  he  called   ' 
I  rience   severe    trials   fir   their   r 

still,  Christians  wish   thai    all  should  par- 
|  take  of  the  pure  consolations  which'  Ihris- 

tianity alone  can  furnish  in  this  world  and 
i  the  world  to  come. 

31.  This  man  doeth  nothing  worthy  <  r 
death.  This  was  die  conclusion  to  which 
they  had  come,  after  hearing  all  that  the 
Jews  had  to  al  '  him.  Il  w.h 
the  result  of  the  whole   inves 

and  we  have,  therefore,  th<    concurring 

testimony  of  Claudiu     I 

29),  of  Felix  (ch.  nriv.),  oi   I  • 

Wrippa  to  b 
cence.    More 

timony  of  Ins    innoi  em 

COUld    QOl    I o i \  :■    dl  DI1  d.       Il    Wfl 
acquittal   from   all   t   • 
him  ;  and  though  b< 

■  i  he  wenl  there  with  • 
vourable  circumstan 
Jso. 

32.  Then  said  Agrippa  I 
This  is  a  full  declaration  • 
tion  of  Agrippa,  thai  Paul 
It  is  an  ii 

fidelity  will  be  atti  nded  with  h  ., 
suits.     Paul   i 

the  truth.    Be    had  made  a  bold  tod 
faithful  appeal 


340 


THE  ACTS. 


[A.  D.  G2. 


tus,  This  man  might  have  been  set 
at  liberty,  if  he  had  not  appealed 
unto  Cesar. 

CHAPTER  XXVII. 

A  ND   when   it  was   determined 

-^-  that  we  should  sail  into  Italy, 


self  for  the  truth  of  what  he  was  saying. 
By  this  appeal,  Agrippa  had  not  heen 
oifended.  It  had  only  served  to  impress 
him  more  with  the  innocence  of  Paul. 
It  is  an  instance  which  shows  us  that 
religion  may  be  commended  to  the  con- 
sciences and  reason  of  princes,  and  kings, 
and  judges,  so  that  they  will  see  its  truth. 
It  is  an  instance  which  shows  us  that 
the  most  bold  and  faithful  appeals  may 
be  made  by  the  ministers  of  religion  to 
their  hearers,  for  the  truth  of  what  they 
are  saying.  And  it  is  a  full  proof  that 
the  most  faithful  appeals,  if  respectful, 
may  be  made  without  offending  men, 
and  with  the  certainty  that  they  will 
feel  and  admit  their  force.  All  preach- 
ers should  be  as  faithful  as  Paul;  and 
whatever  may  be  the  rank  and  charac- 
ter of  their  auditors,  they  should  never 
doubt  that  they  have  truth  and  God  on 
their  side,  and  that  their  message,  when 
most  bold  and  faithful,  will  commend  it- 
self to  the  consciences  of  men. 
CHAPTER  XXVII. 
1.  And  when  it  was  determined.  By 
Festus  (ch.  xxv.  12),  and  when  the  time 
was  come  when  it  was  convenient  to 
send  him.  IT  That  we  should  sail.  The 
use  of  the  term  "  we"  here  shows  that 
the  author  of  this  book,  Luke,  was  with 
Paul.  He  had  been  the  companion  of 
Paul,  and  though  he  had  not  been  ac- 
cused, yet  it  was  resolved  that  he  should 
still  accompany  him.  Whether  he  went 
at  his  own  expense,  or  whether  he  was 
sent  at  the  expense  of  the  Roman  govern- 
ment, does  not  appear.  There  is  a  dif- 
ference of  reading  here  in  the  ancient 
versions.  The  Syriac  reads  it,  "  And 
thus  Festus  determined  that  he  [Paul] 
should  be  sent  to  Cesar  in  Italy,"  &c. 
The  Latin  Vulgate  and  the  Arabic  also 
read  "  he"  instead  of  "  we."  But  the 
Greek  manuscripts  are  uniform ;  and  the 
correct  reading  is,  doubtless,  that  which 
is  in  our  version.  D  Into  Italy.  The 
country  still  bearing  the  same  name,  of 
which  Rome  was  the  capital.  IT  And 
certain  other  prisoners.  Who  were  pro- 
bably also  sent  to  Rome  for  a  trial  before 
the  "emperor.  Dr.  Lardner  has  proved 
that  it  was  common   to  send   prisoners 


they  delivered  Paul  a  and  certain 
other  prisoners  unto  one  named 
Julius,  a  centurion  of  Augustus' 
band. 

2  And  entering  into  a  ship  of 
Adramyttium,  we  launched,  mean- 

a  c.25. 12,25. 


from  Judea  and  other  provinces  to  Rome. 
Credibility,  Part  1,  oh.  x.  §  10.  pp.  248, 
249.  IT  A  centurion.  A  commander  of 
a  hundred  men.  1T  Of  Augustus'  band. 
For  the  meaning  of  the  word  "band," 
see  Note,  Matt,  xxvii.  27.  Acts  x.  1.  It 
was  a  division  in  the  Roman  army,  con- 
sisting of  from  four  to  six  hundred  men. 
It  was  called  "Augustus'  band"  in  ho- 
nour of  the  Roman  emperor  Augustus 
(Note,  ch.  xxv.  21),  and  was  probably 
distinguished  in  some  way  for  the  care 
in  enlisting  or  selecting  them.  The  Au- 
gustine cohort  or  band  is  mentioned  by 
Suetonius  in  his  Life  of  Nero,  20. 

2.  A  ship  of  Adramyttium.  A  mari- 
time town  of  Mysia,  in  Asia  Minor,  oppo- 
site to  the  island  of  Lesbos.  This  was  a 
ship  which  had  been  built  there,  or  which 
sailed  from  that  port,  but  which  was 
then  in  the  port  of  Cesarea.  It  is  evi- 
dent from  ver.  6,  that  this  ship  was  not 
expected  to  sail  to  Italy,  but  that  the 
centurion  expected  to  find  some  other 
vessel  into  which  he  could  put  the  pri- 
soners to  take  them  to  Rome.  IT  We 
launched.  We  loosed  from  our  anchor- 
age; or  we  set  sail.  See  ch.  xiii.  13. 
IT  By  the  coasts  of  Asia.  Of  Asia  Minor. 
Probably  the  owners  of  the  ship  designed 
to  make  a  coasting  voyage  along  the 
southern  part  of  Asia  Minor,  and  to  en- 
gage in  traffic  with  the  maritime  towns 
and  cities.  H  One  Arislarchus,  a  Macedo- 
dian.  This  man  is  mentioned  as  Paul's 
companion  in  travel  in  ch.  xix.  29.  He 
afterwards  attended  him  to  Macedonia, 
and  returned  with  him  to  Asia.  ch.  xx.  4 
He  now  appears  to  have  attended  him, 
not  as  a  prisoner,  but  as  a  voluntary  com- 
panion, choosing  to  share  with  him  his 
dangers,  and  to  enjoy  the  benefit  of  his 
society  and  friendship.  He  went  with 
him  to  Rome,  and  was  a  fellow-prisoner 
with  him  there  (Col.  iv.  10) ;  and  is  men- 
tioned (epistle  to  Philemon  24)  as  Paul's 
fellow-labourer.  It  was,  doubtless,  a  great 
comfort  to  Paul  to  have  with  him  two 
such  valuable  friends  as  Luke  and  Aris- 
tarchus  ;  and  it  was  an  instance  of  great 
affection  for  him  that  they  were  not 
ashamed  of  his  bonds,  but  were  willing 
to  share  his  dangers,  and  to  expose  them 


A.  D.  62.] 


CHAPTER  WWII. 


:;ji 


ing  to  sail  by  the  coasts  of  Asia  ; 
on>  Aristarchua,  ■  a  Macedonian  of 

Thessalonira,  being  with  us. 

3  And  ttie  next  day  we  touched 
at  Sid  on.  And  Julius  courteously 
6  entreated  Paul,  and  gave  him  li- 
berty to  go  unto  his  friends  to  re- 
fresh himself. 

-1  And  when  we  had  launched 
from  thence,  we  sailed  under  Cy- 
prus, because  the  winds  were  con- 
trary. 

oc.19.29,  ic.24.23:2S.16. 


selves  to  oeril  for  the  sake  of  accompany- 
ing him  to  Rome. 

3.  We  touched  at  Sidon.  Note,  Matt. 
ri,  21.  It  was  north  of  Cesarea.  ^  And 
Julius  courteously  entreated  Paul.  Treat- 
ed him  kindly,  or  humanely.  1T  And  gave 
him  liberty,  &c.  The  same  thing  had 
been  done  by  Felix,  ch.  xxiv.  23.  IT  Unto 
his  friends.  In  Sidon.  Paul  had  frequently 
travelled  in  that  direction  in  going  to, 
and  returning  from  Jerusalem,  and  it  is 
not  improbable,  therefore,  that  he  had 
friends  in  all  the  principal  cities.  IT  To 
refresh  himself.  To  enjoy  the  benefit 
of  their  kind  care,  to  make  his  present 
situation  and  his  voyage  as  comfortable 
as  possible.  It  is  probable  that  they 
would  furnish  him  with  many  supplies 
which  were  needful  to  make  his  long 
and  perilous  voyage  comfortable. 

4.  We  sailed  under  Cyprus.  For  an 
account  of  Cyprus,  see  Note,  ch.  iv.  36. 
By  sailing  "  under  Cyprus"  is  meant  that 
they  sailed  along  its  coasts;  they  kept 
near  to  it ;  they  thus  endeavoured  to 
break  off  the  violent  winds,  [nstead  of 
steering  a  direct  course  in  the  open  sea, 
which  would  have  exposed  them  to  vio- 
lent opposing  winds,  they  kept  near  this 
large  island,  so  that  it  was  between  them 
and  the  westerly  winds.  The  force  of  the 
wind  was  thus  broken,  and  the  voyage 
rendered  less  difficult  and  dangerous. 
They  went  between  Cyprus  and  Amu 
Minor,  leaving  Cyprus  to  the  left  Had 
it  not  been  lor  the  strong  western  winds 
they  would  have  left  it  on  the  right 
IT  The  winds  were  contrary.  Were  bom 
the  west,  or  southwest,  which  thus  pre- 
vented their  pursuing  a  direct  course. 
See  the  map. 

5.  The  sea  of  Cfficia  and  Pamphylia. 
The  lea  which  lies  off  the  c  • 

these  two  regions.  For  their  situation, 
see  the  map,  and  Notes,  Acts  vi  9,  and 
xiii.  13.  'I  We  came  to  Myra.  a  <  ity  of 
Lycia.  Lycia  was  a  province  in  the 
2f2 


5    knd  when  we  h    I 
the  B(  a  of  <  lilioia  and  P 
we  came  to  Myra,  a  city  il  . 

ti  And  there  the  centurion 

a    ship   of  Al.\  uidria    satin 

Italy ;  and  he  pat  us  therein. 

7  And  when  we  had 
many  days,   and    scare 

yrainat  C  nidus,  the  wind  oof 
Buffering  as,  we  Bailed  und<  . 
1  over  against  S  dmi 

8  And,  hardly  passing  it, 

1  or,  Candy. 

southwestern  |  an  of  \ta  i  Minor,  having 
Phrygia  and  Plsidia  on  the  north 
diterranean  on  the  south,  Pam|  i 
the  east,  and  I  !aris  on  the  west 

6.  A  ship  of  Ah  tandria.      \ 
longing  to  Alexandria     Alexandria  was 
in  bigypt,  and  was  foqnded  by  Ah 

the  Great    it  appears  from  ver.  > 

the    ship   was    laden    witn    wheat     It  is 

well  known  that  great  quantities  of  wheat 

were  imported  lr Bgypl  to  Root 

it  appears  that  this  v. 

ships    which     were    employed     I 

Why  the   ship  was  on    the 
coast  of  Asia  Minor,  is  nol  ki.  >W 
it  i-  probable  thai  it  had  been  driven 
out  of  its  way  by  advene  winds  or  iua- 

7.  Had  tailed  don  I  a  of  the 
prevalence  of  the  western  winds,  ver  k 
'   Over  againtt  ( midtu.    'I 

standing  una  promontory  oi  the  same  name 

part  ol  the  province 
nt   ( 'ana   called  Doris,  and   a   lit!!. 

west  of  the  island  off! 
not  sufft  ring  u*.    The  wind  rep 
in  thai  direi  tion ;  not  permit! 
on  a  direct    course,  we  wen-   dr.. 
near  to  <  'n  te      1    Wi    tailed  undi 
;.     We  las-  along  n<  ar  I 
so  a->  to  bn  .il.  the  violent  s  of  the  wind 
For  the  situation  oi 
ii.  11.    *  Ch*  i  "    •'  ■  rt  s  ; 
Salmone.     This  was  the  name 
promontory  which  form*  d  I 
treraity  oi  the  i.-l  ind  ol  * ' 

■     |o    pass     In-    it    without 

wrecked.     Being    almo  I    ■  r.-. . 
Thev  pasai  d   round   p 

island.  !>■ 

sad  directly  f<>r\v  ird 
and   the  main  land.      ' 
This  was  <m  thi 
island   "I  Cr<  te.     Il  W 

much  a  harbot  - 
which  afibrd<  I 


342 


THE  ACTS. 


[A.  D.  62. 


unto  a  place  which  is  called  the  fair 
havens  ;  nigh  whereunto  was  the 
city  of  Lasea. 

9  Now  when  much  time  was 
spent,  and  when  sailing  was  now 
dangerous,  because  the  fast  '  was 
now  already  past,  Paul  admonished 
them, 

10  And  said  unto  them,  Sirs,  I 
perceive  °  that  this  voyage  will  be 
with  2  hurt  and  much  damage,  not 

>  The  feast  was  on  the  lOlh  day  of  the  ~th  month. 
Lev.23.27,29.  a  2Kings  6.9,10.  Dan.2.20.  Amos  3.7. 

*  or,  injury. 


It  is  called   by  Stephen,  the  geographer, 
"  the  fair  shore." 

9.  When  muck  time  v>as  spent.  In  sail- 
ing along  the  coast  of  Asia  ;  in  contend- 
ing with  the  contrary  winds.  It  is  evi- 
dent, that  when  they  started,  they  had 
hoped  to  reach  Italy  before  the  dangerous 
time  of  navigating  the  Mediterranean 
should  arrive.  But  they  had  been  de- 
tained and  embarrassed  contrary  to  their 
expectation,  so  that  they  were  now  sailing 
m  the  most  dangerous  and  tempestuous 
time  of  the  year.  1T  Because  the  fast  was 
noio  already  past.  By  "  the  fast,"  here  is 
evidently  intended  the  fast  which  occur- 
red among  the  Jews  on  the  great  day  of 
atonement.  That  was  the  tenth  of  the 
month  Tisri,  which  answers  to  a  part  of 
September  and  part  of  October.  It  was 
therefore  the  time  of  the  autumnal  equi- 
nox, and  when  the  navigation  of  the  Me- 
diterranean was  esteemed  to  be  particu- 
larly dangerous,  from  the  storms  which 
usually  occurred  about  that  time.  The 
ancients  regarded  this  as  a  dangerous 
time  to  navigate  the  Mediterranean.  See 
the  proofs  in  Kuinoel  on  this  place.  II  Paul 
admonished  them.  Paul  exhorted,  entreat- 
ed, or  persuaded  them.  He  was  some- 
what accustomed  to  the  navigation  of 
that  sea ;  and  endeavoured  to  persuade 
them  not  to  risk  the  danger  of  sailing  at 
that  season  of  the  year. 

10.  Sirs.  Gr.  Men.  IT  I  perceive.  It 
ts  not  certain  that  Paul  understood  this 
by  direct  inspiration.  He  might  have 
perceived  it  from  his  own  knowledge  of 
th«  danger  of  navigation  at  the  autumnal 
equinox,  and  from  what  he  saw  of  the  ship 
as  unfitted  to  a  dangerous  navigation.  But 
there  is  nothing  that  should  prevent  our 
believing  also  that  he  was  guided  to  this 
conclusion  by  the  inspiration  of  the  Spirit 
of  God.  Comp.  ver.  23,  24.  IT  Will  be 
with  hurt.  With  injury,  or  hazard.  It  is 
not  meant  that  their  lives  would  be  lost; 


only  of  the  lading   and   ship,  but 
also  of  our  lives. 

11  Nevertheless,  the  centurion 
believed  the  master  and  the  owner 
of  the  ship,  more  than  those  things 
which  were  spoken  by  Paul. 

12  And  because  the  haven  was 
not  commodious  to  winter  in,  the 
more  part  advised  to  depart  thence 
also,  if  by  any  means  they  might 
attain  to  Phenice,  and  there  to  win- 


but  that  they  would  be  jeoparded.  IT  The 
lading.  The  freight  of  the  ship.  It  was 
laden  with  wheat,  ver.  38.  Paul,  evi- 
dently, by  this,  intended  to  suggest  the 
propriety  of  remaining  where  they  were, 
until  the  time  of  dangerous  navigation 
was  past. 

11.  The  master.  The  captain,  or  the 
pilot.  The  person  who  is  here  meant, 
was  the  helmsman,  who  occupied,  in  an- 
cient ships,  a  conspicuous  place  on  the 
stern,  and  steered  the  ship,  and  gave 
directions  to  the  crew.  H  The  owner  of 
the  ship.  Probably  a  different  person  from 
"the  master."  He  had  the  general  com- 
mand of  the  ship  as  his  own  property,  but 
had  employed  "  the  master,"  or  the  pilot, 
to  direct  and  manage  it.  His  counsel  in 
regard  to  the  propriety  of  continuing  the 
voyage,  would  be  likely  to  be  followed. 

12.  The  haven.  The  fair  havens,  ver. 
8.  IT  Was  not  commodious  to  winter  in. 
Not  safe  or  convenient  to  remain  there. 
Probably  it  furnished  rather  a  safe  an- 
chorage ground  in  time  of  a  storm,  than 
a  convenient  place  for  a  permanent  har- 
bour. IT  The  more  part.  The  greater  part 
of  the  crew.  1T  To  Phenice.  This  was  a 
port  or  harbour  on  the  south  side  of  Crete, 
and  west  of  the  fair  havens.  It  was  a 
more  convenient  harbour,  and  regarded  as 
more  safe.  It  appears,  therefore,  that  the 
majority  of  persons  on  board  concurred 
with  Paul  in  the  belief  that  it  was  nof 
advisable  to  attempt  the  navigation  of  the 
sea  until  the  dangers  of  the  winter  had 
passed  by.  IT  And  lieth  toward.  Greek, 
Looking  toward  ;  i.  e.  it  was  open  in  that 
direction.  IT  The  southwest,  k^t,;  a;,1* 
Toward  Lybia,  or  Africa.  That  country 
was  situated  southwest  of  the  mouth  of 
the  harbour.  The  entrance  of  the  har- 
bour was  in  a  southwest  direction. 
H  And  ncrlhwest.  Kkt*  Xdec...  This 
word  denotes  a  wind  blowing  from  the 
northwest.    The   harhour  was  doubi.h  ss 


A.  D.  62.] 


CHAPTKIt  WWII. 


313 


tor ;  whtch  is  an  haven  of  < 

and  lieth  toward  the  south  west  and 

northwest. 

13  And    when   the    south    wind 
blew  softly,  supposing  that  they 
had    obtained  their   purpose,  loos- 
ing b  thence,  they  sailed   ol 
Crete. 

14  But  not  long  after  there  ' 
arose  against  it  a  tempestuous  c 
wind,  called  Euroclydon. 


curved.  Its  entrance  was  in  a  BOUthwest 
direction.  It  then  turned  BO  a*  to  lie  in  a 
direction  towards  the  northwest  It  was 
thus  rendered  perfectly  sale  from  the 
winds  and  heavy  seas  ;  and  in  that  har- 
hour  they  might  pass  the  winter  in  secu- 
rity. 

13.  The  south  wind.  The  wind  before 
had  prohably  been  ahead  wind,  blowing 
from  the  west.  When  it  veered  round  to 
the  south,  and  when  it  blew  gently, 
though  not  entirely  favourable,  yet  it  was 
bo  that  they  supposed  they  could  sail 
along  the  coast  of  Crete.  II  Had  obtained 
their  purpose.  The  object  of  their  desire  ; 
that  is,  to  sail  safely  along  the  coast  of 
Crete.  1T  Loosing  thence.  Setting  sail 
from  the  fair  havens.  IT  Close  by  Crete. 
Near  the  shore.  It  is  evident  that  they 
designed,  if  possible,  to  make  the  harbour 
of  Phenice,  to  winter  there. 

14.  Arose.     Beat  violently.     IT  Agains' 
it.    Against  the   island  of  Crete.     IT  A 
tempestuous   wind.     Turbulent,    violent, 
strong.     IT  Called  Euroclydon.     Interpre- 
ters have   been   much   perplexed  about 
the  meaning  of  this  word,  which  occurs 
nowhere    else    in   the  New  Testament. 
The  most  probable  supposition  i 
denotes  a  wind  not  blowing  steadily  from 
any  quarter,    but    a  hurricane,  or  wind 
veering  about  to  different  quarter 
hurricanes  are  known  to   abound  in  the 
Mediterranean,  and  are   now  ca 
waiters,  deriving  their  name  from 
chieflv  in  the  Levant,  or  eastern  part  of 
the  Mediterranean.    The  name 

don  is  derived  probably  from  t  ■ 
words,  i5jo«,  wind,  and  «A.«JWr,  a  wave; 
so  called  from  its  agitating  ami  exciting 
the  waves.     It  thus  ai;-\\-  n  !..  r 
effects  of  a  hurricane,  or  of  a  wind    ra- 
pidly changing  its  points  of  com; 

15.  The  ship  was  caught  By  the  wind. 
[t  came  suddenly  upon  them  a 

pest.  11  Could  not  bear  up,  6a 
not  resist  its  violence,  or  could  n 
the  ship.    It  was  seized  by  the  wind,  and 


I.".  \i:ii  win  M  the  ship  " 
and  could  not  bear  op  into  th< 
we  lei  her  drive. 

16   \ud  running  undi 

island  which   is   called  I 

had   much   work  dj  the 

boat ; 

1?    Which    when     they    ! 
ken   up,  they   list  d   b<  Ins,  under- 
girding  the  ship  ;  ami  t.  aril 
tiny  should  fall  ''  into  the  quick- 

d  vcr.4l 


dnven  with  Buch  violent  e  thai  it 
unmanageable.    1  \\>  lei  her dri\ 
Buffered  the  ship  i<>  be  I-  • 
the  wind  without  attempting  to  -  ontrol  ii. 

I   d  running  under.    Kunn  i 
to  an  island.    They  run  m  ar  to  it,  where 
the  violi 

broken  by  the  island.    '    H 
Clauda. 

difficulty ;  we  were 

mean  that  they  attempted  here  to  land  in 

the  boat,  but  they  bad  much  difficulty  in 

saving  the  Braall  boat  attachi 

from  being  staved  to  ,  •  v. 

it  was  carried  in  the  ship  or  to 

the  stem  does  not  app«  ar;  b  it  il 

dent  thai  it  was  in  dai 

to  pieces,  or  lost,  and  thai  I  i 

difficulty  in  securing  it.    Tin-  im| 

of  securimr  the  small  boat  is  k-. 

all  seamen. 

17.  Which  token   they  I 
When  they  had  raised  np  the  ' 
tlie  Bhip, 
helps.    They  i 
chains,  for  the  pur] 
ship.  The  danger  was  thai  > 
be  destroyed :  and  they,  lh<  n 
use  of  sueli  ai 

■  i  hip.    '    I 
The  an 

• 
from  spr 

i.    The  ro| 
the  prow,  and  | 

I  which  the 

1 
in    Km;. 
of  the   same    kind   i 

ship,  to  prevent  her  opening  "      ' 


344 


Bands,    strake    sail,  and    so   were 
driven. 

18  And  being  exceedingly  tossed 
"  with  a  tempest,  the  next  day  they 
lightened  the  ship. 

19  And  the  third  day  we  cast 
out  *  with  our  own  hands  the  tack- 
ling of  the  ship. 

20  And  when  neither  c  sun  nor 
stars  in  many  days  appeared,  and 
no  small  tempest  lay  on  us,  all  hope 
d  that  we  should  be  saved  was  then 
taken  away. 

21  But  after  long  abstinence, 
Paul  stood  forth  in  the  midst  of 

aPs.107.27.  b  Job  2.4.  Jon.  1.5.  c  Ps.105.2?. 

dEzek.37.11.  e  ver.IO.  /ver.13.  g  Job 

22.29.  Fs.112.7.  2Cor.4.8,9.        h  c.23.11.        »  Heb.1.14. 


THE  ACTS.  [A.D.  62 

them,  and  said,  Sirs,  ye  should 
have  hearkened  e  unto  me,  and  not 
have  loosed  f  from  Crete,  and  to 
have  gained  this  harm  and  loss. 

22  And  now  s  I  exhort  you  to  be 
of  good  cheer:  for  there  shall  be 
no  loss  of  any  man's  life  among 
you,  but  of  the  ship. 

23  For  there  stood  by  me  this 
night  h  the  angei  '  of  God,  whose-' 
I  am,  and  whom  *  I  serve. 

24  Saying,  Fear  not,  Paul ;  thou 
roust  be  brought  before  Cesar:  and, 
lo,  God  hath  given  thee  '  all  them 
that  sail  with  thee. 

j  Deut.32.9.  Ps.135.4.  I6a.44.5.  Mai. 3.17.  Jno.17.9,10. 
lCnr.6.20.  lPet.2.9,10  k  Ps.N6.l6.  Isa.44.21.  Daii. 

3.17;  6.16.  Jno.12.26.  R3m.l.9.   2Tnn.l.3.  J  Gen. 

19.21,22. 


IF  Lest  they  should  fall  into  the  quick- 
sands. There  were  two  celebrated  syr- 
tes,  or  quicksands  on  the  coast  of  Africa, 
called  the  greater  and  lesser.  They 
were  vast  beds  of  sand  driven  up  by  the 
sea,  and  constantly  shifting  their  position, 
so  that  that  they  could  not  know  cer- 
tainly where  the  "danger  was,  and  guard 
against  it.  As  they  were  constantly 
changing  their  position,  they  could  not 
be  accurately  laid  down  in  a  chart. 
They  were  afraid,  therefore,  that  they 
should  be  driven  on  one  of  those  banks 
of  sand,  and  thus  be  lost.  %  Si  rake  sail. 
Or  rather,  lowered,  or  took  down  the 
mast :  or  the  yards  to  which  the  sails  were 
attached.  There  has  been  a  great  vari- 
ety of  interpretations  proposed  on  this 
passage.  The  most  probable  is,  that 
they  took  down  the  mast,  by  cutting  or 
otherwise,  as  is  now  done  in  storms  at 
sea,  to  save  the  ship.  They  were  at  the 
mercy  of  the  wind  and  waves  ;  and  their 
only  hope  was  by  taking  away  their  sails. 
IT  And  so  vxre  driven.  By  the  wind  and 
waves.  The  ship  was  unmanageable, 
and  they  suffered  it  to  be  driven  before 
the  wind. 

18.  They  lightened  the  ship.  By  throw- 
ing out  a  part  of  the  cargo. 

19.  The  tackling  of  the  ship.  The  an- 
chors, sails,  cables,  baggage,  &c.  That 
is,  they  threw  over  every  thing  that 
was  not  indispensable  to  its  preservation, 
for  it  seems  still  (ver.  29)  that  they  re- 
tained some  of  their  anchors  on  board. 

20.  Neither  sun  nor  stars,  &G.  As  they 
could  see  neither  sun  nor  stars,  they 
could  make  no  observations;  and  as  they 
had  no  compass,  they  would  be  totally 


ignorant  of  their  situation,  and  gave  up 
ah  as  lost. 

21.  But  after  long  abstinence.  By  the 
violence  of  the  storm,  by  their  long-con- 
tinued labour,  and  by  their  apprehension 
of  danger,  they  had  a  long  time  abstained 
from  food.  H  And  to  have  gained  this 
harm.  To  have  procured  this  harm,  or 
have  subjected  yourselves  to  it.  Had  you 
remained  there,  you  would  have  been 
safe.  It  seems  to  be  bad  English  to 
speak  of  gaining  a  loss,  but  it  is  a  cor- 
rect translation  of  the  original  (xagJijo-*/), 
which  expresses  the  idea  of  acquiring  or 
procuring,  whether  good  or  evil.  See 
ver.  9,  10. 

22.  There  shall  be  no  loss.  This  must 
have  been  cheering  news  to  those  who 
had  given  up  all  for  lost.  As  Paul  had 
manifested  great  wisdom  in  his  former 
advice  to  them,  they  might  be  now  more 
disposed  to  listen  to  him.  The  reason 
why  he  believed  they  would  be  safe,  he 
immediately  states. 

23.  There  stood  by  me.  There  appear- 
ed to  me.  IT  The  angel  of  God.  The 
messages  of  God  were  often  communi- 
cated by  angels.  See  Heb.  i.  14.  This 
does  not  mean  that  there  was  any  ]>arli- 
cular  angel,  but  simply  an  angel.  iT  Whose 
lam.  Of  the  God  "to  whom  I  belong. 
This  is  an  expression  of  Paul's  entire  de- 
votedness  to  him.  IF  Whom  I  serve.  In 
the  gospel.  To  whom  and  to  whose 
cause  I  am  entirely  devoted. 

24.  Fear  not,  Paul.  Do  not  be  alarm- 
ed with  the  danger  of  the  loss  of  life. 
IT  Thou  must  he  brought,  &c.  And  there- 
fore thy  life  will  be  spared.  IT  God  hath 
given  thee  all,  &c.    That  is,  they  shall  all 


A.  D.  62.] 


CHAPTER   WYII. 


25  Wherefore,  sirs,  be  of 
eheer;  for  ,:  1  believe  God,  that   it 
shall  be  even  as  it  was  told  me. 

26  Howbeit,  we   must   be   cast 

upon  a  certain  island.  b 

27  But  when  the  fourteenth 
light  was  come,  as  we  were  driv- 
en up  and  down  in  Adrii,  about 
midnight  the  ahipmen  deemed  that 
they  drew  near  to  some  country  : 

28  And  sounded,  and.  tumid  it 
twenty  fathoms:  and  when  they 
had    gone    a    little    further,    they 

a  Luke  1.45.  Rom. 4. 20,21.  2Tiin.l.l2. 


be  preserved  with  thee.  None  of  their 
lives  shall  be  lost.  It  does  not  mean  that 
they  should  be  convened;  but  that  their 
lives  should  be  preserved.  Il  is  implied 
here  that  it  was  for  the  sake  of  Paul,  or 
that  the  leading  purpose  of  the  divine 
interposition  to  rescue  them  from  danger 
was,  to  save  his  lite.  The  wicked  often 
derive  important  benefits  from  being  <"u- 
nected  with  Christians;  and  God  often 
confers  important  favours  on  them  in  his 
general  purpose  to  benefit  his  own  peo- 
ple. The  lives  of  impenitent  men  are 
often  spared  because  God  interposes  to 
save  his  own  people. 

26.  Howbeit.  Nevertheless.  IT  Upon  a 
certain  island.     Malta.     See  ch.  xxviii.  1. 

27.  The  fourteenth  rdgkU  From  the 
time  when  "the  tempest  commenced.  H/n 
Adria.  In  the  Adriatic  sea.  This  sea  is 
properly  situated  between  Italy  and  Dal- 
matia,  now  called  the  Adriatic  gulf  But 
among  the  ancients  the  name  was  given 
not  only  to  that  gulf,  but  to  the  whole 
sea  lying  between  Greece,  Italy,  and 
Africa,  including  the  Sicilian  and  Ionian 
sea.  It  is  evident  from  the  narrative, 
that  they  were  not  in  the  Adriatic  gulf 
but  in  the  vicinity  of  Malta.  See  the 
map.  IT  Deemed.  Judged.  Probably  by 
the  appearance  of  the  sea. 

28.  And  sounded.    To  found  i 

use  of  a  line  and  lead  to  ascertain  the 
depth  of  water.  H  Twenty  /■>"■ 
fathom  is  six  feet,  or  the  dsstanoe  from 
the  extremity  of  the  middle  finger  on  one 
hand  to  the  extremity  of  the  other,  when 
the  arms  are  extended.  The  depth,  there- 
fore, was  about  one  hundred  and  twenty 
feet.  1T  Fifteen  fathoms.  They  knew, 
therefore,  that  they  were  drawing  near 
to  shore. 

29.  Thry  cast    four  anchors. 

count  of  the  violence  of  the  storm  and 
waves,  to  make  if  possible  the  ship  se- 


Bounded  again,  and  found  i 
fathoi 

iiien  fearini  I 

have  fallen  upon 
lour  anchors  oat  of  thi 
wished    i  r  thi 

30  Ind  ipmeo  were 
about  to  flee  out  of  thi   ihi  •. 

tluy  had  let  do* :i  the  I 

sea,   uinler  colour  J 

would  hav.    i  of  the 

fort  ship, 

31  Paul    said    : 


discern  more  accurately   I 
and  danger. 

the  prison*  --,«/. 
pretence.    Th< 

the  anchon  ahead  • 
make  it  secure,  but  with  :i  - 
foi 

i-  t"  m:ik<'  lliP 
lore  part  ofth< 
why  they  did  this   i 

pected   tlie   ship  i 

and  as  all  on  ;  not  l»e 

saved  in  one  small  boat,  thi 
to  a  place  ■ 

31.   I'aul  fiifl  to  ti  and  the 

soldiers.     The  centurion   hud.  il 

the  treneral  direction  of  the  ship 
y  it  bad   been  pn 

service  of    li- 
the centurion  were    unqu 
nnae  the  ship,  nml  tlw  preseoei 

s:ulors  \> 

Kern  tin  i 

Von  will  hav< 

■    ■ 
will  be  rem 

B  • 

proper  m>  Bfli  thai    lh'-:r  !.'.  •      v. 

~-ite      Thoujrh   i! 

and  though  Paul  h . 

their  h\  i 

in  Ins  view,  j  n 

learn,    I 

• 


346 


THE  ACTS. 


[A.  D.  62. 


and  to  the  so.diers,  Except  these 
abide  in  the  ship,  ye  cannot  be 
saved. 

32  Then  the  soldiers  cut  off 
the  ropes  of  the  boat,  and  let  her 
fall  off. 

33  And  while  the  day  was  com- 
ing on,  Paul  besought  them  all  to 
take  meat,  saying,  This  day  is  the 
fourteenth  day  that  ye  have  tar- 
ried, and  continued  fasting,  having 

a  Matt.15.32.   lTim.5.23.  b  IKings  1.52.   Matt. 

10.30.  Luke  12.7;  21. IS. 


may  be  determined,  yet  the  use  of  the 
means  may  be  indispensable.  The  event 
is  rendered  no  more  certain  than  the 
means  requisite  to  accomplish  it.  (3.) 
That  the  doctrine  of  the  divine  purposes 
or  decrees,  making  certain  future  events, 
does  not  make  the  use  of  man's  agency 
unnecessary  or  improper.  The  means 
are  determined  as  well  as  the  end ;  and 
the  one  will  not  be  secured  without  the 
other.  (4.)  The  same  is  true  in  regard 
to  the  decrees  respecting  salvation.  The 
end  is  not  determined  without  the  means; 
and  as  God  has  resolved  that  his  people 
shall  be  saved,  so  he  has  also  determined 
the  means.  He  has  ordained  that  they 
shall  repent,  shall  believe,  shall  be  holy, 
and  shall  thus  be  saved.  (5.)  We  have 
in  this  case  a  full  answer  to  the  objection 
that  a  belief  in  the  decrees  of  God  will 
make  men  neglect  the  means  of  salva- 
tion, and  lead  to  licentiousness.  It  has 
just  the  contrary  tendency.  Kere  is  a 
case  in  which  Paul  certainly  believed  in 
the  purpose  of  God  to  save  these  men ; 
in  which  he  was  assured  that  it  was  fully 
determined ;  and  yet  the  effect  was  not 
to  produce  inattention  and  unconcern,  but 
to  prompt  him  to  use  strenuous  efforts  to 
accomplish  the  very  effect  which  God 
had  determined  should  take  place.  So  it 
is  always.  A  belief  that  God  has  pur- 
poses of  mercy ;  that  he  designs,  and  has 
always  designed,  to  save  some,  will 
prompt  to  the  use  of  all  proper  means  to 
secure  it.  If  we  had  no  evidence  that 
God  had  any  such  purpose,  effort  would 
be  vain.  We  should  have  no  induce- 
ment to  exertion.  Where  we  have  such 
evidence,  it  operates  as  it  did  in  the  case 
of  Paul,  to  produce  great  and  strenuous 
endeavours  to  secure  the  object. 

32.  Cut  off  the  ropes,  &c.  It  is  evident 
that  the  mariners  had  not  yet  got  on 
board  the  boat.  They  had  let  it  down 
into  the  sea  (vet  30),  and  were  about  to 


taken  nothing. 

34  Wherefore  I  pray  you  to  take 
some  meat ;  for  this  °  is  for  youi 
health  :  for  there  b  shall  not  an  hair 
fall  from  the  head  of  any  of  you. 

35  And  when  he  had  thus 
spoken,  he  took  bread,  and  c  gave 
thanks  to  God  in  presence  of  them 
all :  and  when  he  had  broken  it,  he 
began  to  eat. 

36  Then  were  they  all  of  good 

c  lSam.9.13.  Matt.15.36.  Mark  8.6.  Jno.G.11,23.  ITin. 
4.3,4. 


go  on  board.  By  thus  cutting  the  ropes 
which  fastened  the  boat  to  the  ship,  and 
letting  it  go,  they  removed  all  possibility 
of  their  fleeing  from  the  ship,  and  com- 
pelled them  to  remain  on  board. 

33.  And  while  the  day  was  coming  on. 
At  daybreak.  It  was  before  they  had 
sufficient  light  to  discern  what  they 
should  do.  11  To  take  meat.  Food.  The 
word  meat  was  formerly  used  to  denote 
food  of  any  kind.  IT  That  ye  have  tarried. 
That  you  have  remained  or  been  fasting. 
IT  Having  taken  nothing.  No  regular 
meal.  It  cannot  mean  that  they  had 
lived  entirely  without  food  ;  but  that  they 
had  been  so  much  in  danger,  so  constant- 
ly engaged,  and  so  anxious  about  their 
safety,  that  they  had  taken  no  regular 
meal ;  and  that  what  they  had  taken  had 
been  at  irregular  intervals,  and  had  been 
a  scanty  allowance.  "  Appian  speaks  of 
an  army  which  for  twenty  days  together 
had  neither  food  nor  sleep;  by  which  he 
must  mean  that  they  neither  made  full 
meals,  nor  slept  whole  nights  together. 
The  same  interpretation  must  he  given  to 
this  phrase."  (Doddridge.)  The  effect 
of  this  must  have  been,  that  they  would 
be  weak  and  exhausted ;  and  little  able 
to  endure  the  fatigues  which  yet  re- 
mained. 

34.  Not  an  hair  fall  from  the  head,  &c. 
This  is  a  proverbial  expression,  denoting 
that  they  should  be  preserved  safe;  that 
none  of  them  should  be  lost,  and  that  in 
their  persons  they  should  not  experience 
the  least  damage.  1  Kings  i.  52.  1  Sam. 
xiv.  45. 

35.  And  gave  thanks,  &c.  This  was 
the  usual  custom  among  the  Hebrews. 
See  Note,  Matt.  xiv.  19.  Paul  was 
among  those  who  were  not  Christians. 
But  he  was  not  ashamed  of  the  proper 
acknowledgment  of  God,  and  was  not 
afraid  to  avow  his  dependence  on  him, 
and  to  express  his  gratitude  for  his  mercy. 


A.  D.  62.] 


CHAPTER  XXVII. 


cheer,    and    they   also    took    Bome 
meat. 

37  A.nd  Ave  were  in  all  in  the 
ship,  two  hundred  threescore  and 
sixteen  souls. 

38  And  when  they  had 
enough,   they  lightened   the  ship, 
and  cast  out  the  wheat   into  the 
sea. 

39  And  when  it  was  day,  they 
knew  not  the  land:  but  they  dis- 
covered a  certain  creek  with  a 
shore,  into  the  which  they  were 
minded,   if    it    were    possible,   to 


38.  They  lightened  the  ship.  By  casting 
the  wheat  into  the  sea.  As  they  had  no 
hope  of  saving  the  cargo,  anil"  had  no 
further  use  for  it,  they  hoped  that  by 
throwing  the  wheat  overboard,  the  ship 
would  draw  less  water,  and  that  thus 
they  would  be  able  to  come  nearer  to  the 
shore. 

39.  They  knew  not  the  land.  Thev  had 
been  driven  with  a  tempest,  without 
being  able  to  make  any  observation ;  and 
it  is  probable  that  they  were  entire  stran- 
gers to  the  coast,  and  to  the  whole  island. 
IT  A  certain  creek  with  a  shore.  Greek,  A 
certain  bosom  (xta***)  or  bay.  By  its 
having  a  shore  is  probably  meant  that  it 
had  a  level  shore,  or  one  that  was 

nicnt  for  landing.  It  was  not  a  high 
bluff  of  rocks,  but  was  accessible.  Kui- 
noel  thinks  that  the  passage  should  be 
construed,  "they  found  a  certain  shore, 
having  a  bay,"  &c.  IT  Were  minded. 
Were  resolved. 

40.  Had  taken  up  the  anchors.  The 
four  anchors  with  which  they  had 
moored  the  ship.  ver.  29.  See  the 
margin.  The  expression  may  mean  that 
they  slipped  or  cut  their  cables,  and  that 
thus  thev  left  the  anchors  in  the  tea. 
This  is  the  most  probable  inter;' 

IF  And  loosed  the  rudder-bands.    The  rud- 
der in  navigation  is  that  by  which  a  ship 
is  steered.    It  is  that  part  of  the  helm 
which  consists  of  a  piece  of  timber,  broad 
at  the   bottom,  which  enters  the  water, 
and  is  attached  by  hinges  to  th- 
post  on  which  it  turns. — {Webster.)     But 
what  was  the  precise  form  of  the  rudder 
among    the    ancients,   is    not    certainly 
known.    Sometimes  a  vessel   might   be 
ttteered  by  oars.     In  most  ships  I 
pear  to  have  had  a  rudder  at  the  prow  M 
well  as  at  the  stern.     In  some  in 
also,  they  had  them  on  the  sides.     The 


thrust  in  the  ship. 

lo  And  when  they  had 
up  the   anc  rutted 

i 
the  rudder-bands,  and   hoist  d  up 
the  mainsail  to  the  wind, 
toward  shore. 

n    And    falling   Into    ■    place 
where  two  -  in  the 

ship  aground;    and    i 
stuck   fast,  and   rem  lum  d   onmoT- 
able,    but    the    hinder    part    was 
broken  with  the  violence  of  the 
waves. 

t  or,  cut  the  anehnrt,  Irft  (Am 


word    used    her.-    m   tin-  (  |     • 
plural 

that  they  had  in  this  ship  more  ti 

rudder.  The  bands  mentioned  hers  were 

probably    the   cords,   <»r    i 

which  the  rudder  could  I"-  i 

to  the  sides  of  the  ship,  or  could  I  • 

up  out  of  the  water  in  a  violent  storm,  to 

m  the  tempest,  tie-  rudders  had  b 

either  raised  out  of  the  n 

fast.      NOW    that    the    StOrtll 
and  they  could 

and   they  endeavoured  to 
the   vessel    into   port 
Aeri.uivx.     There   hi 

planatiuns  of  this   word.     Luther   trnns- 
lates  it  the  must.     Erasmus,  tA 
GrotiuB,  who  supposes  thai  the  m 
had  been  cast  awaj 
tins  must  mean  tie-  fbrem 
The  word  usually  means  the  m 
riac  and  Arabii  undents 
a  small  sau\  ti,  .- 
rary  pur 

11.  And  falling.     I 
wind   and  \va\>         '    I 
■ 

i  i,  tea,    - 

which  by  the 

sea    1 1 

tongue  of  land,  <>r   a 

Out  from  the  main  I  md,  i 

on  bom  .-id 
i-  evident  t;.  I 
isthmus  that  v 

• 
bar  ur  sand-bank. 
aground, 
vouring  to  reai  h  the  harbour    • 


4*48 


THE  ACTS. 


[A..  D.  62. 


42  And  the  soldiers'  counsel  a 
was  to  kill  the  prisoners,  lest  any  of 
them  should  swim  out,  and  escape. 

43  But  the  centurion,  willing  to 
save  Paul,  b  kept  them  from  their 
purpose  ;  and  commanded  that  they 
which  could  swim  should  cast 
themselves  first  into  the  sea,  and  get 
to  land : 


IT  The  hinder  part  was  broken.  The  stern 
■was  broken  or  staved  in.  By  this  means 
ihe  company  was  furnished  with  boards, 
&c,  on  which  they  were  safely  conveyed 
to  the  shore,  ver.  44. 

42.  And  (he  soldiers'  counsel,  &c.  Why 
they  gave  this  advice  is  not  known.  It 
was  probahly,  however,  because  the  Ro- 
man military  discipline  was  very  strict, 
and  if  they  escaped,  it  would  probably 
be  charged  on  them  that  it  had  been 
done  by  the  negligence  and  unfaithful- 
ness of  the  soldiers.  They  therefore  pro- 
posed, in  a  most  cruel  and  bloodthirsty 
manner,  to  kill  them,  though  contrary 
to  all  humanity,  justice,  and  laws;  pre- 
suming probably  that  it  would  be  sup- 
posed that  they  had  perished  in  the  wreck. 
This  is  a  remarkable  proof  that  men  can 
be  cruel  even  when  experiencing  the 
tender  mercy  of  God  ;  and  that  the  most 
affecting  scenes  of  divine  goodness  will 
not  mitigate  the  natural  ferocity  and  cru- 
elty of  those  who  delight  in  bleed. 

43.  But  the  centurion,  willing  to  save 
Paid.  He  had  at  first  been  disposed  to 
treat  Paul  with  kindness,  ver.  3.  And 
his  conduct  on  board  the  ship ;  the  wis- 
dom of  his  advice  (ver.  10) ;  the  prudence 
of  his  conduct  in  the  agitation  and  danger 
of  the  tempest ;  and  not  improbably  the 
belief  that  he  was  under  the  divine  pro- 
tection and  blessing,  disposed  him  to 
spare  his  life.  IT  Kept  them  from,  their 
purpose.  Thus,  for  the  sake  of  this  one 
righteous  man,  the  lives  of  all  were 
spared.  The  instance  here  shows,  (1.) 
That  it  is  possible  for  a  pious  man,  like 
Paul,  so  to  conduct  in  the  various  trying 
scenes  of  life — the  agitations,  difficulties, 
and  temptations  of  this  world — as  to  con- 
ciliate the  favour  of  the  men  of  this 
world;  and,  (2.)  That  important  benefits 
often  result  to  sinners  from  the  righteous. 
Paul's  being  on  board  was  the  means  of 
saving  the  lives  of  many  prisoners  ;  and 
God  often  confers  important  blessings  on 
the  wicked  for  the  sake  of  the  pious  rela- 
tives, friends,  and  neighbours  with  whom 


44  And  the  rest,  some  on  boards, 
and  some  on  broken  pieces  of  the 
ship.  And  so  c  it  came  to  pass 
that  they  escaped  all  safe  to  land. 

CHAPTER  XXVIII. 

A  ND  when  they  were  escaped, 
-£*-  then  they  knew  that  the  island 
d  wTas  called  Melita. 

c  Ps.l07.2S,30.  ver.22.  d  c.27.26. 


they  are  connected.  Ten  righteous  men 
would  have  saved  Sodom  (Gen.  xviii.  32); 
and  Christians  are  in  more  ways  than 
one  the  salt  of  the  earth,  and  the  light 
of  the  world.  Matt,  v.  13,  14.  It  is  a 
privilege  to  be  related  to  the  friends  of 
God — to  be  the  children  of  pious  parents, 
or  to  be  connected  with  pious  partners  in 
life.  It  is  a  privilege  to  be  connected 
with  the  friends  of  God  in  business ;  or  to 
dwell  near  them ;  or  to  be  associated  with 
them  in  the  various  walks  and  dangers 
of  life.  The  streams  of  blessings  which 
flow  to  fertilize  their  lands,  flow  also  to 
bless  others  ;  the  dews  of  heaven  which 
descend  on  their  habitations,  descend  on 
all  around ;  and  the  God  which  crowns 
them  with  loving-kindness,  often  fills  the 
abodes  of  their  neighbours  and  friends 
with  the  blessings  of  peace  and  salva- 
tion. IT  And  commanded.  Probably  they 
were  released  from  their  chains. 

44.  And  the  rest.  Those  who  could 
not  swim.  IF  They  escaped  all  safe  to 
land.  According  to  the  promise  which 
was  made  to  Paul.  ver.  22.  This  was 
done  by  the  special  providence  of  God. 
It  was  a  remarkable  instance  of  divine 
interposition  to  save  so  many  through  so 
long  continued  dangers ;  and  it  shows 
that  God  can  defend  in  any  perils,  and 
can  accomplish  all  his  purposes.  On  the 
ocean,  or  the  land,  we  are  safe  in  his 
keeping;  and  he  can  devise  ways  that 
shall  fulfill  all  his  purposes,  and  that  can 
protect  his  people  from  danger. 
CHAPTER  XXVIII. 

1.  They  knew.  Either  from  their  for- 
mer acquaintance  with  the  island,  or 
from  the  information  of  the  inhabitants. 
IF  Was  called  Melita.  Now  called  Malta. 
It  was  celebrated  formerly  for  producing 
large  quantities  of  honey,  and  is  supposed 
to  have  been  called  Melita  from  the 
Greek  word,  signifying  honey.  It  is 
about  twenty  miles  in  length  from  east 
to  west,  and  twelve  miles  in  breadth 
from  north  to  south,  and  about  sixty  milea 
in  circumference     It  is  about  sixty  miles 


A.  D.  62.] 


CHAPTER  WW  111. 


2  And  the  barbarous  a  people 
shewed  us  no  little  kindness:  for 
they  kindled  a  fire,  and  received 
us,  4  every  one,  because  of  tin- 
present  rain,  and  because  el*  the 
oold. 

3  And  when  Paul  had  gathered 
a  bundle  of  sticks,  and  laid  them 

a  Rom.1.14.  Col.3.11.  1  Matt.l0.-12.  H.-1..UJ.2. 


from  the  coast  of  Sicily.  The  island  is 
an  immense  rock  of  white  soli  freestone, 
with  a  covering  of  earlh  about  one  foot 
in  depth,  which  has  been  brought  from 
the  island  of  Sicily.  There  was  also 
another  island  formerly  called  Melita, 
now  called  Mcleda,  in  the  Adriatic  568, 
near  the  coast  of  Illyricum,  and  some 
have  supposed  that  Paid  wan  shipwreck- 
ed on  that  island.  But  tradition  has  uni- 
formly said  that  it  was  on  the  island  now 
called  Malta.  Besides,  the  other  Melita 
would  have  been  far  out  of  the  usual 
track  in  going  to  Italy;  and  it  is  further 
evident  that  Malta  was  the  place,  because, 
from  the  place  of  his  shipwreck,  he  went 
directly  to  Syracuse,  Rhegium.  and  Puteo- 
li,  thus  sailing  in  a  direct  course  to  Rome. 
In  sailing  from  the  other  Melita  to  Rhe- 
gium, Syracuse  would  be  far  out  of  the 
direct  course.  The  island  now  is  in  the 
possession  of  the  British. 

2.  And  the  barbarous  people.  See  Note, 
Rom.  i.  14.  The  Greeks  regarded  all  as 
barbarians  who  did  not  speak  their  lan- 
guage ,"  and  applied  the  name  to  all  other 
nations  but  their  own.  It  does  not  de- 
note, as  it  does  sometimes  with  us,  people 
of  savage,  uncultivated,  and  cruel  habits, 
but  simply  those  whose  speech  was  un- 
intelligible. See  1  Cor.  xiv.  U.  The  is- 
land is  supposed  to  have  been  peopled  at 
first  by  the  Phcecians,  af.erwards  by  the 
Phoenicians,  and  afterwards  by 

from  Carthage.      The   language  of    the 

Maltese  was   that  of  Africa,  and  hence 

it  was  called  by  the  Greeks  the  I 

of  barbarians.    It  was  a  language  which 

was  unintelligible    to    ihe   (Jr. 

Latins.     IT  The  rain.      The   continuance 

of  the  storm.    T  And  of  the  cold.     Hie 

exposure  to  the  water  in  getting  to  the 

6hore,  and  probably  to  the  ooldt 

the  weather.    It  was  now  in  the  month 

of  October. 

3.  Hail  gathered  a  bundle  of  sti 
the  purpose  of  making  a   tire. 
cameaviper.  A poisonoos serpent    Note, 

Matt.  in.  7.  The  viper  was.  doubtless, 
in  the  bundle  of  sticks  or  limbs  of  tn  ei 

which  Paul  had  gathered,  but  v. 
2  G 


on  the  fire,  there  came  a  y\ 
of  the  heat,  and 

hand. 

I    And  when  thl 

ang   en    his 
hand,  they  said  among  them 
No  donbt  r  this  man  is  a  mi 
whom,  though  h( 


cealed,  and  was  torpid.    B 

bundle    was    laid   on    liic    lir.\   thl 
became    warmed    l.\-   the    I 

out,  and  fastened  on  the  hand 

*i  And  just,  'it..'  on   his   i. . 

Tins  word  properly  i 

self  to;  to  touch  ;  to  adhere 

have   been   bj  coiling     roun  I  h 

and  arm;  or  bj  •  in  his 

hand.     It    is  nol   <  k press     afTim 

Paul  was  bitten    by   tin-    \ipcr.    j 

evidently  implied  ;  and  il   is  wholly  in- 
credible, that  a  viper,  unl<  ■  i    rs 
ed,  should  fasten  himself 

band  without   I 

•l.  'I'h'  venon  r 

we  apply  usually  to  an  annual  ol 
size  than  a  viper.     But  thl 
{-y.e'.nv)  is  applicable    to  an 
kind,  and  especially  epplii 
writers    to    SI 

*'  N6  doubt.    The  facl  thai  the  %  i 
fastened  on  him,  and  that, 
posed,  he  must  now 

the   proof  from   whi< 

<_r  1 1  i  1 1 .  1  Is  a  murdi  r<  r.  Wl  y  I 

lie  was  a  murderer  rather  than  guilty  <d" 

some  other  crime,  is  not  km 

have  been,  I    I 

he  must  hai  e  bei  n  guilt]  i  I 

atrocious   crime,  and  a-  murder  9 
highest   i  rime   thai   man  i 
they  inferred  thai  he  had  '  ■  i 

opinion     thai     when    d.v  itie 
overtook  a  man,  he  would 
in  a  manner  similar  to  the 
as  murder  is  committed  usus 
hand,  and  as  the  \  i|  • 

:  of  Paul,  they  infi 
had   been  guilty  of  I 

were  often  punished  In  di<-  ii 

in  that   part  ol 

the  instrument  ol  l 

he  hath  escaped  the 

thai  v<  ngi  ■ 

follow  thi 

would  !  •    • 

to  a  cat  1  .'.»e  bar 


350 


THE  ACTS. 


[A.  D.  6a 


sea,  yet  vengeance  suffereth  not  to 
Jive. 

5  And  he  shook  off  the  beast  into 
the  fire,  and  felt  a  no  harm. 

6  Howbeit,  they  looked  when  he 
should  have  swollen,  or  fallen  down 
dead  suddenly  :  but  after  they  had 
looked  a  great  while,  and  saw  no 
harm  come  to  him,  they  changed 
their  minds,  and  said  h  that  he  was 
a  god. 

7  In  the  same  quarters  were  pos- 
sessions of  the  chief  man  of  the 

a  Mark  16,IS.Luke.  10.19.  b  c.14.11. 


barians  reasoned  from  great  original  prin- 
ciples, written  on  the  hearts  of  all  men 
by  nature,  that  there  is  a  God  of  justice, 
and  that  the  guilty  would  be  punished. 
They  reasoned  incorrectly,  as  many  do, 
only  because  that  they  supposed  that 
every  calamity  is  a  judgment  for  some 
particular  sin.  Men  often  draw  this  con- 
clusion .;  and  suppose  that  suffering  is  to 
be  traced  to  some  particular  crime,  and 
to  be  regarded  as  a  direct  judgment  from 
heaven.  See  Notes,  John  ix.  1 — 3.  The 
general  proposition,  that  all  sin  will  be 
punished  at  some  time,  is  true ;  but  we 
are  not  qualified  to  affirm  of  particular 
calamities  always  that  they  are  direct 
judgments  for  sin.  In  some  cases  we  may. 
In  the  case  of  the  drunkard,  the  gambler, 
and  the  profligate,  we  cannot  doubt,  that 
the  loss  of  property,  health,  and  reputa- 
tion is  the  direct  result  of  specific  crime. 
In  the  ordinary  calamities  of  life,  how- 
ever, it  requires  a  more  profound  ac- 
quaintance with  the  principles  of  divine 
government  than  we  possess,  to  affirm  of 
each  instance  of  suffering,  that  it  is  a  par- 
ticular judgment  for  some  crime.  IT  Yet 
vengeance.  'H  S7xif.  DiM,  or  justice,  was 
represented  by  the  heathen  as  a  goddess, 
the  daughter  of  Jupiter,  whose  office  it 
was  to  take  vengeance,  or  to  inflict  pun- 
ishment for  crimes.  IT  Suffereth  not  to 
live.  They  regarded  him  as  already  a 
dead  man.  They  supposed  the  effect  of 
the  bite  of  the  viper  would  be  so  certainly 
fatal,  that  they  might  speak  of  him  as  al- 
ready in  effect  dead.    Beza. 

5.  And  he  shook  off,  &c  In  this  was 
remarkably  fulfilled  the  promise  of  the 
Saviour  (Mark  xvi.  18):  "They  shall  take 
up  serpents,"  &c. 

6.  When  he  should  have  swollen.  When 
they  expected  he  would  have  swollen 


island,  whose  name  was  Publius , 
who  received  us,  and  lodged  us 
three  days  courteously. 

8  And  it  came  to  pass,  that  the 
father  of  Publius  lay  sick  of  a  fe- 
ver, and  of  a  bloody  flux  :  to  whom 
c  Paul  entered  in,  and  prayed,  and 
laid  dhis  hands  on  him,  and  healed 
him. 

9  So  when  this  was  done,  others 
also,  which  had  diseases  in  the 
island,  came,  and  were  healed  : 

10  Who  also  honoured  e  us  with 

c  Jimes  5.14,15.  d  Matt.9.18.  Mark  6.5-7.32;I6.I8. 

Luke  4.40.  c.19.11.  lCor.12.9,28.  e  lThess.2.6.  ITim 
5.17. 


from  the  bite  of  the  viper.  The  poison 
of  the  viper  is  rapid ;  and  they  expected 
that  he  would  die  soon.  The  word  ren- 
dered "  swollen"  (m/tvfUTdtu)  means 
properly  to  burn ;  to  be  inflamed  ;  and 
then  to  be  swollen  from  inflammation. 
This  was  what  they  expected  here,  that 
the  poison  would  produce  a  violent  in 
flammation.  IF  Or  fallen  down  dead  sud- 
denly.  As  is  sometimes  the  case  from 
the  bite  of  the  serpent,  when  a  vital  part 
is  affected.  IF  They  changed  their  minds. 
They  saw  he  was  uninjured,  and  miracu- 
lously preserved  ;  and  they  supposed  that 
none  but  a  god  could  be  thus  kept  from 
death.  tf  That  he  was  a  god.  That  the 
Maltese  were  idolaters  there  can  be  no 
doubt.  But  what  gods  they  worshipped 
is  unknown,  and  conjecture  would  bo 
useless.  It  was  natural  that  they  should 
attribute  such  a  preservation  to  "the  pre- 
sence of  a  divinity.  A  similar  instance 
occurred  atLystra.  See  Notes,  ch.  xiv.  11. 

7.  In  the  same  quarters.  In  that  place, 
or  that  part  of  the  island.  IT  Possessions. 
Property.  His  place  of  residence.  IT  The 
chief  man.  Gr.  The  frst  man.  Probably 
he  was  the  governor  of  the  island. 

8.  A  bloody  flux.  Gr.  Dysentery.  IT  And 
laid  his  hands  on  him,  &c.  In  accordance 
with  the  promise  of  the  Saviour.  Mark 
xvi.  18.  This  miracle  was  a  suitable  re- 
turn for  the  hospitality  of  Publius,  and 
would  serve  to  conciliate  further  the 
kindness  of  the  people,  and  prepare  the 
way  for  the  usefulness  of  Paul. 

10.  Who  also  honoured  us.  As  men 
who  were  favoured  of  heaven,  and  who 
had  been  the  means  of  conferring  im- 
portant benefits  on  them  in  healing  the 
sick,  &c.  Probably  the  word  "  honours" 
here  means  gifts,  or  marks  of  favour. 
IT  They  laded  tis.    They  gave  us,  or  con- 


A.  D.  62.] 


CHAPTER  X.VV11I. 


many  honours;  and  when  we  de- 
parted, they  laded  em  with  Buch 
things  "  as  were  necessary. 

11  And  after  three  months  uv 
departed  in  a  ship  of  Alexandria, 
which  had  wintered  in  the  isle, 
whose  sign  was  Castor  and  Pollux. 

12  And  landing  at  Syracuse)  we 
tarried  there  three  days. 

13  And  from  thence  we  fetched 
a  compass,  and  came  to  Rhegium  : 
and  after  one  day  the  south   wind 

o  Matt.6.31-34;  10.8-10.  2Cor.2.5-ll.  Phil.-l.l  1,1  J. 


ferred  on  us.  They  furnished  us  with 
such  thingB  as  wero  necessary  for  us  on 
our  journey. 

11.  And  after  three  months.  Probably 
they  remained  there  so  long,  because 
there  was  no  favourable  opportunity  il>r 
them  to  go  to  Koine.  If  they  arrived 
there,  as  is  commonly  supposed,  in  CVlo- 
ber,  they  left  for  Rome  in  January.  1T  In 
a  ship  of  Alexandria.  See  Note,  ch.  xxvn. 
6.  IF  Whose  si<?n.  Which  was  ornament- 
ed with  an  image  of  Castor  and  Pollux. 
It  was  common  to  place  on  the  prow  of 
the  ship  the  image  of  some  person,  or  god, 
whose  name  the  ship  bore.    Tin 

is  still  observed.  1T  Castor  and  Pollux. 
These  were  two  semi-deities.  They  wen- 
reputed  to  be  twin  brothers,  sons  of  Ju- 
piter and  Leda,  the  wife  of  Tyndarus, 
King  of  Sparta.  After  their  death,  they 
are  fabled  to  have  been  translated  to  hea- 
ven, and  made  constellations  under  the 
name  ofgemini,  or  the  twins.  They  then 
received  divine  honours, and  were  called 
the  sons  of  Jupiter.  They  were  supposed 
to  preside  over  sailors,  and  to  be  their 
protectors ;  hence  it  was  not  uncommon 
to  place  their  image  on  ships.  See  autho- 
rities in  Lempriere's  Dictionary. 

12.  And  landing  at  Syracuse.  Syracuse 
was  the  capital  of  the  island  of  Sicily,  on 
the  eastern  coast.  It  was  in  the  direct 
course  from  Malta  to  Rome.  It  contains 
at  present  about  18,000  inhabitants. 

13.  We  fetched  a  compaa*.  We 
about;  or  we  coasted  along  tie 
side  of  Sicily.     The  course  can 

on  the  map.  %  And  came  to  Kkegivm. 
This  was  a  city  of  Italy,  in  the  kingdom 
of  Naples,  on  the  coael  near  the  south- 
west extremity  of  Italy.  !t  was  nearly 
opnosite  to  Messina,  in  Sicily.  I 
called  Reggio.  See  the  map.  1  'i  ■■ 
sn nth  wind.  A  wind  favourable  for  their 
voyage.  IT  To  Puteoli.  The  wells.  It 
was  celebrated  for  iLs  warm  hatha,  and 


1 1  Where   we    found   brt 
and  were  desired  to  tarry  « ith  them 

seven  d 

:. 

i)    \-: !  fn  m  thence,  wi 
brethren  heard  of  as,  I 

■  us  its  far  aa  Appii  I 
andtheThn  whom  when 

Paul  s-,iw,  he  thank 
re. c 

b  c.21.5.  3Jno.6,8.  e  Joih.l. 6,7.9.  l.S»m.30.6.  P». 

27.14. 


from  these,  and  its  •-, 

lo  !i;i\<-  I 

is  now  called  P 

pair  i  of  S  the  nortnera 

the  bay,  and  about  eigl 
from  Naples.    The  town  i 
out  10,000  inhab  i 

itian  brethn 
by  whom  the  - 
there,  is  unknown. 

l  .">.    I 
IF  When 

Christians  who  were  at  R  n 
as   the  A 

about  56  miles  from  Rome 
of  an  an 

is  on  the  I 

The  city  was  built  on  th 
Appian  way,  or 
The  roa  I 

and  probably  the  city  also.    It  w  i 
the  forum  or  ., 

cause  it  was  a  convenient 

vellers  on   the  Appian   w 

• 
famous  resort  for  pedlars  .. 

See    I !  irai  ■■    l>.  i. 

taverns.    Thi 
eight  or  ■ 

• 

DM  tit   01 

<|cr   went    forward    to 

attend  him  on  his  •■• 
at  Rome   hi !  dou 
Paul.     II 

ten  alH.ui    the 

•' 


352 


THE  ACTS. 


[A.  D.  62. 


16  And  when  we  came  to  Rome, 
the.  centurion  delivered  the  prison- 
ers to  the  captain  of  the  guard : 
but  Paul  was  suffered  to  dwell  by 
himself  °  with  a  soldier  that  kept 
him. 

17  And  it  came  to  pass,  that 
after  three  days  Paul  called  the 
chief  of  the  Jews  together  :  and 
when  they  were  come  together,  he 
said  unto  them,  Men  and  brethren, 
though  *  I  have  committed  nothing 
against  the  people,  or  customs  of 
our  fathers,  yet  was  I  delivered  c 
prisoner  from  Jerusalem  into  the 
hands  of  the  Romans  : 

18  Who,  d  when  they  had  ex- 

a  c.24.25;  27.3.         b  c.24.12,i3;  25.8.         c  c.21.33, 
&c.  d  c.24.10;  26.31. 


tiansofRome.  Rom.  i.  9—11 ;  xv  23.32. 
He  was  now  grateful  to  God  that  the  ob- 
ject of  his  long  desire  was  at  last  granted 
to  him.  and  that  he  was  permitted  to  see 
them,  though  in  bonds.  IT  And  took  cou- 
rage. From  their  society  and  counsel. 
The  presence  and  counsel  of  Christian 
brethren  is  often  of  inestimable  value  in 
encouraging  and  strengthening  us  in  the 
toils  and  trials  of  life. 

16.  The  captain  of  the  guard.  The 
commander  of  the  Pretorian  cohort,  or 
guard.  The  custom  was,  that  those  who 
were  sent  from  the  provinces  to  Rome  for 
trial  were  delivered  to  the  custody  of  this 
guard.  The  name  of  the  prefect  or  cap- 
tain of  the  guard  at  this  time,  was  Bur- 
rhus  Afranius.  Tacit.  Ann.  12.  42.  1. 
11  But  Paul  was  suffered,  &c.  Evidently 
by  the  permission  of  the  centurion,  whose 
favour  he  had  so  much  conciliated  on  the 
voyage.  See  ch.  xxvii.  43.  11  With  a 
soldier  that  kept  him  That  is,  in  the  cus- 
tody of  a  soldier,  to  whom  he  was  chained, 
and  who,  of  course,  constantly  attended 
him.     See  ch.  xxiv.  23.    Note,  ch.  xii.  6. 

17.  Paul  called  the  chief  of  the  Jews. 
He  probably  had  two  objects  in  this :  one 
was  to  vindicate  himself  from  the  suspi- 
cion of  crime,  or  to  convince  them  that 
the  charges  alleged  against  him  were 
false ;  and  the  other,  to  explain  to  them 
the  gospel  of  Christ.  In  accordance  with 
his  custom  every  where,  he  seized  the 
earliest  opportunity  of  making  the  gospel 
known  to  his  own  countrymen ;  and  he 
naturally  supposed  that  charges  highly 
unf  ivourable  to  his  character,  had  been 
tent  forward  against  him  to  the  Jews  at 


amined  me,  would  have  let  vie  go, 
because  there  was  no  cause  of 
death  in  me. 

19  But  when  the  Jews  spake 
against  it,  I  was  constrained  to  ap- 
peal e  unto  Cesar;  not  that  I  had 
aught  to  accuse  my  nation  of. 

20  For  this  cause  therefore  have 
I  called  for  you,  to  see  you,  and  to 
speak  with  you:  because  that  for 
the  hope  f  of  Israel  I  am  bound 
with  this  chain.  * 

21  And  they  said  unto  him,  We 
neither  received  letters  out  of  Ju- 
dea  concerning  thee,  neither  any  of 
the  brethren  that  came  showed  of 
spake  any  harm  of  thee. 

e  c.25.11.  /c.26.6,7.  g  c.26.29.  Eph.3.1:  4.1:6. 
20.  2Tim.l.l6;  2.9.  Fhilem.10,13. 

Rome  by  those  in  Judea.  H  Against  the 
people.  'Against  the  Jews.  ch.  xxiv.  12. 
H  Or  aistoms,  &c.  The  religious  rites  of 
the  nation.  Note,  ch.  vi.  14.  H  Was  I 
delivered  prisoner,  &c.  By  the  Jews.  ch. 
xxi.  33,  &c. 

18.  When  they  had  examined  me,  &c. 
ch.  xxiv.  10—27  ;  xxv.  xxvi.  31,  32.  H  No 
cause  of  death.  No  crime  worthy  of 
death. 

19.  The  Jews  spake  against  it.  Against 
my  being  set  at  liberty.  IF  /  was  con- 
strained. By  a  regard  to  my  own  safety 
and  character.  11  To  appeal  unto  Cesar. 
Note,  ch.  xxv.  11.  H  Not  that  I  had 
aught,  &c.  I  did  it  for  my  own  preserva- 
tion and  safety ;  not  that  I  wished  to  ac- 
cuse my  own  countrymen.  It  was  not 
from  motives  of  revenge,  but  for  safety. 
Paul  had  been  unjustly  accused  and  in- 
jured ;  yet  with  the  true  spirit  of  the 
Christian  religion,  he  here  says  that  he 
cherished  no  unkind  feelings  towards 
them. 

20.  Because  for  the  hope  of  Israel.  On 
account  of  the  hope  which  the  Jews 
cherished  of  the  coming  of  the  Messiah ; 
of  the  resurrection ;  and  of  the  future 
state  through  him.  See  this  explained  in 
the  Note  on  ch.  xxiii.  6.  IT  lam  bound 
with  this  chain.  See  Note,  ch.  xxvi.  29. 
Probably  he  was  attached  constantly  to  a 
soldier  by  a  chain. 

21.  We  neither  received  letters,  &c. 
Why  the  Jews  in  J"dea  had  not  forward- 
ed the  accusation  against  Paul  to  their 
brethren  at  Rome,  that  they  might  con- 
tinue the  prosecution  before  the  emperor, 
is  not  known.    It  is  probable  that  they 


A.  D.  65.] 

22  But  we  desire  to  hear  of  thee 
what  thou  thinkest :   for  a 

corning   this    sect,   we    knew   that 
every  where  a  it  is  spoken  against. 

23  And  when  they  had  appoint- 
ed him  a  day,  there  came  many  to 
him  into  his  Lodging;  b  to  whom  he 
expounded  c  and  testified  the  king- 
don  of  God,  persuading  them  con- 
cerning Jesus,  both  d  out  ot'  the 
law  of  Moses,  and  out  of  the  pro- 
phets, from  morning  till  evening. 

24  And  some  e  believed  the 
things  which  were  spoken,  and 
some  believed  not. 

25  And  when  they  agreed  not 
among  themselves,  they  departed, 
after   that   Paul   had    spoken   one 

o  Luke  2.34.  c.24.5,14.  lPet.2.12:  4.14.        i  Philcin. 
8.      c  Luke  24.27.  c.  17.3;  19.S.      dc.26.6,2:. 


CHAPTER  XXVin. 


regarded  their  cause  as  hopeless,  and 
choose  to  abandon  the  prosecution.  Paul 
had  been  acquitted  successively  byLysias, 
Felix,  Festus,  and  Agrippa;  and  as  ihey 
had  not  succeeded  in  procuring  his  con- 
demnation before  them,  they  saw  no 
prospect  of  doing  it  at  Koine,  and  chose 
therefore  not  to  press  the  prosecution  any 
farther.  IT  Neither  any  of  the  brethren 
that  came.  Any  of  the  Jews.  There  was 
a  verv  constant  intercourse  between 
Judea*  and  Rome,  but  it  6eems  that  the 
Jews  who  had  come  before  Paul  had  ar- 
rived, had  not  mentioned  his  case,  so  as 
to  prejudice  them  against  him. 

22.  What  thou  thinkest.  What  your 
belief  is ;  or  what  are  the  doctrines  of 
Christians  respecting  the  Messiah.  1  This 
sect.  The  sect  of  Christians.  IT  Spoken 
against.  Particularly  by  Jews.  This 
was  the  case  then ;  and  to  a  great  extent, 
is  the  case  still.  It  has  been  the  common 
lot  of  the  followers  of  Christ  to  be  spoken 
of  with  contempt.     Comp.  ch.  xxiv.  .">. 

23.  Appointed  him  a  day.  A  day  when 
they  would  hear  him.  It  To  his  lodging. 
To 'the  house  where  he  resided. 

IF  He   expounded.     He  explained   or  de- 
clared the  principles  of  Jxe  Christian  re- 
ligion.    IT  And   testified  the  kingdom  of 
(hxl.    Bore  witness  to,  or  declared  tin; 
principles  and  doctrines  ot"  ii,.' 
the  Messiah.  See  Note,  Matt  iii.  - 
wading  them  concerning  J 
vouring  to  convince  them  tha(  J< 

siah  r  Both  outoj  Ou  tau 
Endeavouring  to  convince  them  thai  be 
corresponded   with   the    predictions    re- 


ward :  \Y,  !i  spake  the  1 1  Ij  I 
1  ;s  /  the  prophet  on 
fathers, 

■ 
and  Bay,    Hearing  ye  shall   bear, 

and     shall     i 

stvinir  y(.  shall  see,  and  d 
ceive  : 
-.:   For  the  heart  of  this  people 

is  \v.i\.  ITS   an- 

dull  ot  hearing, and  their  eyes  bare 
they  closed  ;  lest  they  Bhov 
with  their  eyes,  and  bear  with 

and  understand  with 
heart,  and  should  be  oom 
and  1  should  heal  them. 

28   !!••  .    known  th 
)-ou,  that  tip 

r  8.14.4]     -    . 
Jer.5.21.  Kzr. 3.0,7;  12.1.  '- 

spelling    tin'    M<  Utah    in    the   b 

I  .en.    \h\.    Il 
18.    and  with  : 
instituted    to     prefigure 
1  And  out  of  the  pro] 
ho  corresponded  with  the  i  n  I 

the    prophets.        Sec    Note,    eh 
IT  From  morning  until  evening. 
stance  of  Paul's  indefatigable  tod  in  en- 
deavouring to  win  Ins  own  countrymen 
to  Jest  -  riah. 

"Jl    And  tome  belu  i 
ch.  xiv    I. 

•j.")    Had  spoken  one  word.    On. 
ration  of  solemn    prophecy,   r.  i 
them  that  it  was  the  charai  U 
nation  to  reject  die  testimony  of(  I 
that  it  was  to  !><•  eipected     it   • 

• 
Paul  to  bave  delivered  to  In-  i 
men    th     .'  '     •'•  Or   lie 

spoke  the  truili  :  he  justlj 

,  h  tracter  ot    the  Jew  lata   i-  >pl«     Tin* 

1    7V 

Holy  t'tmst.      A  luli 

tion  o(  ! 

ba.  \i.  'J.  in 

explained   in   ' 
and  John  ail. 

*     ' 
s,nt    unt 

I    it,    il    will    ' 

•/•■'//  l<"ir  >'.     I 


354 


THE  ACTS. 


[A.  D.  62. 


sent  unto  the  Gentiles,  a  and  that 
they  will  hear  it. 

29  And  when  he  had  said  these 
words,  the  Jews  departed,  and 
had  great  reasoning  among  them- 
selves. 

SO  And  Paul  dwelt  two   whole 


aMatt.21.41.c.l3.46,47j  18. 
11.11 


;  22.21;  26.17,18.  Rom. 


was  rejected  by  one  class  of  people,  he 
was  ready  to  offer  it  to  another.  If  his 
own  countrymen  rejected  and  despised 
it,  he  never  allowed  himself  to  suppose 
that  Christ  had  died  in  vain,  but  believed 
that  others  would  be  inclined  to  embrace 
its  saving  benefits.  How  happy  would  it 
be  if  all  Christians  had  the  same  unwa- 
vering faith  and  zeal  as  Paul! 

29.  And  had  great  reasoning.  Great 
discussion  or  debates.  That  is,  the  part 
which  believed  that  Jesus  was  the  Mes- 
siah (ver.  24)  discussed  the  subject 
warmly  with  those  who  did  not  believe. 
This  whole  verse  is  wanting  in  the  Syriac 
version,  and  in  some  Greek  MSS.,  and  is 
supposed  by  Mill  and  Griesbach  to  be 
spurious, 

30.  Paid  dwelt  two  whole  years.  Doubt- 
less in  the  custody  of  the  soldiers.  Why 
he  was  not  prosecuted  before  the  empe- 
ror during  this  time  is  not  known.  It  is 
evident,  however  (ver.  21),  that  the  Jews 
were  not  disposed  to  carry  the  case  be- 
fore Nero,  and  the  matter,  during  this 
time,  was  suffered  quietly  to  sleep.  There 
is  great  probability  that  the  Jews  durst 
not  prosecute  him  before  the  emperor. 
It  is  clear  that  they  had  never  been  in 
favour  of  the  appeal  to  Rome,  and  that 
they  had  no  hope  of  gaining  their  cause. 
Probably  they  might  remember  the  for- 
mer treatment  of  the  Roman  emperor  of 
their  people  (Note,  ch.  xviii.  2) ;  they 
might  remember  that  they  were  despised 
at  the  Roman  capital,  and  not  choose  to 
encounter  the  scorn  and  indignation  of 
the  Roman  court ;  and  as  there  was  no 
prosecution,  Paul  was  suffered  to  live  in 
quietness  and  safety.  Lardner,  however, 
supposen  (vol.  v.  p.  528,  529.  Ed.  8vo. 
Lond.  1629)  that  the  case  of  Paul  was 
soon  brought  before  Nero,  and  decided; 
and  that  the  method  of  confinement  was 
ordered  by  the  emperor  himself.  Light- 
foot  also  supposes  that  Paul's  "  accusers, 
who  had  come  from  Judea  to  lay  their 
charge  against  him,  would  be  urgent  to 
get  their  business  despatched,  that  they 
might  be  returning  to  their  own  home 
again,  and  so  would  bring  him  to  trial  as 


years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him. 
31  Preaching  h  the  kingdom  of 
God,  and  teaching  those  things 
which  concern  the  Lord  Jesu3 
Christ,  with  all  confidence,  no  man 
forbidding  him. 

b  c.4.31.  Eph.6.19. 


soon  as  they  could."  But  nothing  cer- 
tainly is  known  on  the  subject.  It  is  evi- 
dent, indeed,  from  2  Tim.  iv.  16,  that  he 
was  at  some  time  arraigned  before  the 
emperor;  but  when  it  was,  or  what  was 
the  decision,  or  why  he  was  at  last  set  at 
liberty,  are. all  involved  in  impenetrable 
obscurity.  IT  In  his  own  hired  house.  In 
a  house  which  he  was  permitted  to  hire, 
and  occupy  as  his  own.  Probably  in 
this  he  was  assisted  by  the  kindness  of 
his  Roman  friends.  Tl  And  received  all, 
&c.  Received  all  hospitably  and  kindly 
who  came  to  him  to  show  him  kindness, 
or  to  listen  to  his  instructions.  It  is  evi- 
dent from  this,  that  he  was  still  a  pri- 
soner, tstrA  was  not  permitted  to  go  at 
large. 

31.  Preaching  the  kingdom  of  God. 
Note,  ch.  xx.  25.  IT  With  all  confidence 
Openly  and  boldly,  without  any  one  to 
hinder  him.  It  is  known  also,  that  Paul 
was  not  unsuccessful  even  when  a  pri- 
soner at  Rome.  Several  persons  were 
converted  by  his  preaching  even  in  the 
court  of  the  emperor.  The  things  which 
had  happened  to  him,  he  says  (Phil.  i.  12, 
13,  14),  had  fallen  out  rather  to  the  fur- 
therance of  the  gospel,  so  that  his  bonds 
in  Christ  were  manifested  in  all  the  pa- 
lace, and  in  all  other  places ;  and  mmy 
brethren  in  the  Lord,  says  he,  waxing 
confident  by  my  bonds,  are  much  more 
bold  to  speak  the  word  without  fear.  In 
this  situation  he  was  remembered  with 
deep  interest  by  the  church  at  Philippi, 
who  sent  Epaphroditus  to  him  with  a  con- 
tribution to  supply  his  wants.  Of  their 
kindness  he  speaks  in  terms  of  the  ten- 
derest  gratitude  in  Phil.  ii.  25;  iv.  18. 
During  his  confinement  also,  he  was  the 
means  of  the  conversion  of  Onesimus,  a 
runaway  slave  of  Philemon,  of  Colosse 
in  Phrygia  (Philem.  10);  whom  he  sent 
back  to  his  master  with  a  letter  to  him- 
self, and  with  an  epistle  to  the  church  at 
that  place.  See  epistle  to  the  Colossians 
iv.  8,  9.  18.  During  this  imprisonment, 
he  wrote,  according  to  Lardner,  the  fol- 
lowing epistles,  in  the  following  order  and 
time,  viz: 


A.  D.  G2.J 


CHAPTER   XXVIII. 


Ephesians,  April,  A.  D f.l 

2  Timothy,  May 6] 

Philippians,  before  the  end  of.. 

Colossians 69 

Philemon 62 

Hebrews,  spring  of* G3 

Here  closes  the  inspired  account  of  the 
propagation  of  Christianity,  of  i: 
ization  of  the  Christian  church,  and  of 
the  toils  and  persecutions  of  the  apostle 
Paul.  Who  can  but  be  deeply  affected 
when  he  comes  to  the  conclusion  of  this 
inspired  book  of  revivals,  and  of  the 
history  of  the  spread  of  the  Christian 
religion,  and  of  the  account  of  thai  won- 
derful man — the  apostle  Paul?  Who 
can  help  heaving  the  sigh  of  regret,  thai 
this  interesting  historian  did  not  carry 
forward  the  history  of  Paul  till  his  death, 
and  that  henceforward,  in  the  history  of 
the  church,  we  want  tins  faithful,  in- 
spired guide;  and  that,  from  the  close  of 
this  book,  every  thing  becomes  at  once 
bo  involved  in  obscurity  and  uncertainty  ' 
Instead,  however,  of  pouring  forth  the 
Bigh  of  unavailing  regret  that  the  sacred 
historian  has  carried  us  no  farther  on- 
ward, we  should  rather  speak  the  lan- 
guage of  praise  that  he  has  given,  by 
the  inspiration  of  the  Holy  Ghost,  a  his- 
tory of  the  church  for  thirty  years  alter 
the  ascension  of  the  Saviour;  that  he 
has  recorded  the  accounts  of  the  first 
great  revivals  of  religion ;  that  he  has 
presented  us  the  examples  of  the  early 
missionary  zeal ;  that  he  has  informed  us 
how  the  early  Christians  endured  perse- 
cution and  toil ;  that  he  has  conducted 
us  from  land  to  land,  and  from  city  to 
city,  showing  us  every  where  how  the 
gospel  was  propagated,  until  we  are  led 
to  the  seat  of  the  Itoman  power,  and  see 
the  great  apostle  of  Christianity  thero 
proclaiming,  in  that  mighty  capital  oi  the 
world,  the  name  of  Jesus  as  the  Saviour 
of  men.  Perhaps  there  could  be  DO 
more  appropriate  close  to  the  book  of 
the  inspired  history,  than  thus  to  have 
conducted  the  apostle  of  the  Gentiles, 
and  to  have  recorded  the  spread  of  Chris- 
tianity, to  the  capital  of  the  Roman  world, 
and  to  leave  the  principal  aLront  in  the 
establishment  of  the  Christian 
in  that  seat  of  intelligence,  and  influ- 
ence, and  power.  It  is  the  conducting 
of  Christianity  to  the  very  height  of  jfj 
earthly  victories ;  arid  having  shown  its 
power  in  the  provinces  of  the  empire,  it 
was  proper  for  the  inspired  author  of  tins 
ecclesiastical  history  to  dose  the  account 
with  the  record  of  its  achievement*  in 
tno  capital. 


Why  I  here  is 

not    Known.     It    mav  l,;i\  e   l  •  ■•  Q   thai  lm 

was  nol  afterwards  the   cot  of 

Paul ;  or  that  he  might  hs 
■elf  removed  by  d<  i 

all  hands  that   he    did  not   attend  Paul  in 

I 

infer  from  the  com  lusioo  of  thii 

that  he  did  not  survive  the  en 

u  is  almost  incredible,  if  be  did,  thai  ho 

did  not  mention  hi 

It  is   the  uniform  sc<  ourtl  ol  antiquity, 

that    I. uke,   alter   the     tr.n 
which  the  Acts  of  the    \. 
passed  over  into  Achaia,  v 
a  yeat  or  two,  and  there  died  al  I 
of  eighty-four  yean. 

r  '\  thing  in  regard  I 
Paul,  after  the  account  with  which  Lulu 
doses  this  book,  i-  involved  in  doubt  m.d 
uncertainty.    I5v  wh 
at  liberty  is  nol  known ;  and  lb 
great  contradii 
gard  to  bis  subsequent  tr  «•. 
the   time  of  his  a<  ath.     Il 
agreed,  indeed,  thai  I 
ty  in    the  \  ear   Of  our    L 
this,  some  of  the   fat  ■ 
travelled    over    Ital 

Spain.     But   this  account  is   involved  in 
great   uncertainty.    Lardner,    \ 
examined  nil  the  statenu 
and  than  whom  no  one  is  I    ' 
to  pronounce   an   opinion  on   thi 

ires  the  folio 
subsequent  life  of  P 
331—331).  Ed.  Lond. 
that    after    nil 
Rome  to  Jerui 

that  he  then  went  to  Ephesus,  and  from 
thence   to  Laodicea    and    < 
that  he  returned  to  R 
lippi,  and  Corinth.    The  n 
returned  to  Rot 

that  he  regardi  ing  l>c- 

fiire    him   the  wid(  Bl  and  i. 

field  of  labour;  and  that,  I 

I  and  the  r-  d 

of  his  life. 

In  the  year  of  our  I 
fire  happened  al  Rome  wh 
lor  six  or 
supposed  thai  the  t  ity  bad 

lire    by  order  of  the    i 
order  to  div«  rl 

unst  th<  m  ■ 

Paul   and 
P 

- 


356 


THE  ACTS. 


[A.  D.  62 


ion.  Paul  is  supposed  to  have  been  be- 
headed rather  than  crucified,  because  he 
was  a  Roman  citizen,  and  because  it  was 
unlawful  to  put  a  Roman  citizen  to  death 
on  a  cross.  Lardner  thinks  that  this 
occurred  in  the  year  65.  Where  Paul 
was  beheaded  is  not  certainly  known. 
It  is  generally  supposed  to  have  occurred 
at  a  place  called  the  Salvian  Waters, 
about  three  miles  from  Rome,  and  that 
r  e  was  buried  in  the  Ostian  Way,  where 
a  magnificent  church  was  afterwards 
built.  But  of  this  there  is  no  absolute 
certainty. 

It  is  far  more  important  and  interesting 
for  us  to  be  assured,  from  the  character 
which  he  evinced,  and  from  the  proofs 
of  his  zeal  and  toil  in  the  cause  of 
the  Lord  Jesus,  that  his  spirit  rested  in 
the  bosom  of  his  Saviour  and  his  God. 
Wherever  he  died,  his  spirit,  we  doubt 
not,  is  in  heaven.  And  where  that  body 
rested  at  last,  which  he  laboured  "  to 
keep  under,"  and  which  he  sought  to 
bring  "  into  subjection"  (1  Cor.  ix.  27), 
and  which  was  to  him  so  much  the  source 
of  conflict,  and  of  sin  (Rem.  vii.  5.  23),  , 
is  a  matter  of  little  consequence.    It  will  1 


be  watched  and  guarded  by  the  eye  of 
that  Saviour  whom  he  served,  and  will 
be  raised  up  to  eternal  life.  In  his  own 
inimitable  language,  it  was  sown  in  cor. 
ruption ;  it  shall  be  raised  in  incorrup- 
tion;  it  was  sown  in  dishonour,  it  shall 
be  raised  in  glory ;  it  was  sown  in  weak- 
ness, it  shall  be  raised  in  power ;  it  was 
sown  a  natural  body,  it  shall  be  raised  a 
spiritual  body.  1  Cor.  xv.  42 — 44.  And 
in  regard  to  him,  and  to  all  other  saints, 
wnen  that  corruptible  shall  have  put  on 
incorruption,  and  that  mortal  shall  have 
put  on  immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written,  death 
is  swallowed  up  in  victory.  1  Cor.  xv. 
54.  To  Paul  now,  what  are  all  his  sor- 
rows, and  persecutions,  and  toils  in  the 
cause  of  his  Master  ?  What  but  a  source 
of  thanksgiving  that  he  was  permitted 
thus  to  labour  to  spread  the  gospel 
through  the  world  ?  So  may  we  live — 
imitating  his  life  of  zeal,  and  self-denial, 
and  faithfulness,  that  when  he  rises 
from  the  dead  we  may  participate  w;th 
him  in  the  glories  of  the  resurrection  of 
the  just. 


THE    END. 


0 antes1  Notes  on  tlje  New  Testament 

FOR   FAMILIES   AND    SUNDAY   SCHOOLS. 

In  Ten  Volumes,  witk  Maps  and  Engravings,  L2mo,  Muslin,  "/."»  etnlt  per 
Volume,  any  of  which  may  be  obtained  separately. 


CONTENTS. 

Vols.  I.  II.  The  Four  Gospels.— III.  The  Acts  of  the  Apostles.— IV.  Thk  BrttTLl 
to  the  Romans.— V.  The  First  Epistle  to  the  Corinthians.— VI.  Tin. 
Epistle  to  the   Corinthians,  and  the  Epistle  to  the  Galatians. — VII.  Tub 
Epistles  to  the  Ephesians,  the  Colossians,  and  the  Phii.ippiass  —  VIII.  The 
Epistles  totheThessalonians,  Timothy,  Titls,  and  Philemon.— 1\ 
to  the  Hebrews. — X.  The  General  Epistles  of  James,  Peter,  John,  and  Judk. 

QUESTIONS  on  the  above.      l8mo,  15  cents  per  Volume.     As  follows : 
Vol.  I.  Matthew.— II.  Mark  and  Luke.— III.  John.— IV.  Acts.— V.  Romans.— VI.  Fust 
Corinthian^.— VII.  Hebrews. 

Testimonials  from  Distinguished  British  Clergym 
Fiom  the  Hon.  and  Rev.  Baptist  W.  N    i  i ..  M  A. 

I  heartily  wish  success  to  the  Commentary  of  Mr.  A.  Ikirn.^s     Coming  aftai  I 
lent  expositors,  he  has  derived  advantage  from  their  wi  il 
Scott;  more  critical  decision  tlian  Henry;  more  tpirito 

copiousness  than  Benson;  ai'd  more  }adgn  ■  B  •  the  aid  which 

an  English  reader  requires  when  m  • 
•jnd  these  M  Notes"  \utl,  in  my  opinion,  rri 

/ya/J^  to.  /fad 

From  the  Rev.  Ai.kxanpi  i:  FlktCHI  B,  D  D  ,   /' 
I  have  consulted   Barnes'  Commentary  on   Corinth 

pleased  to  find  that  it  exemplifies  tb< 

by  the  preceding  Commentaries  on  thfl  books  of  t:.  •  I "•!*'• 


ed  br  the  same  eminent  divine. 


G?d*A      Jt  £* 


TESTIMONIALS  TO  BARNES   NOTES. 

From  the  Rev.  Richard  Alliott,  LL.D.,  Lambeth. 
have  great  pleasure  in  recommending  Barnes'  "  Notes"  to  the  Christian  public. 


4>. 


*w-*^T 


#^#: 


From  the  Rev.  Ralph  Wardlaw,  D.D. 
1  have  examined  the  "  Notes"  of  the  Rev.  Albert  Barnes  on  a  considerable  variety  of  testing 
passages  ;  and,  so  far  as  my  examination  has  gone,  I  feel  confident  in  pronouncing  them  to  b 
characterized,  in  no  ordinary  degree,  by  discriminative  judgment,  sound  theology,  unostenta 
tious  learning,  practical  wisdom,  and  evangelical  piety.  A  boon  of  greater  benefit  to  the  pub 
lie  can  not  be  bestowed  than,  along  with  correct  and  cheap  Bibles,  to  give  wide  circulation 
by  cheap  editions,  to  Commentaries  on  the  Bible  such  as  this  ;  and  especially  in  times  when 
the  exclusive  authority  of  Holy  Scripture,  in  all  matters  of  faith  and  practice,  requires  to  ba 
so  firmly  maintained  and  universally  inculcated. 


From  the  Rev.  J.  W.  Massie,  D.D.,  Manchester. 
I  had  often  consulted  Barnes'  "  Notes"  on  parts  of  the  Sacred  Volume,  and  found  them  re- 
plete with  profitable  and  suggestive  matter.     I  wish  every  village  pastor  and  Sunday  school 
teacher  in  Britain  had  a  complete  copy  of  them.     They  would  afford  valuable  assistance  to 
many  in  more  exalted  spheres. 


From  Sir  Culling  E.  Eardley,  Bart. 
1  have  much  pleasure  in  expressing  my  admiration  of  Barnes'  "  Notes."     Independently  *- 
the  merit  of  the  work  itself,  from  its  simplicity  and  clearness  to  even  the  humblest  intelh 
gence,  it  is  well  got  up  ;  the  maps  are  very  good  ;  and  its  moderate  price  places  it  within  th 
reach  of  most  classes.     You  have  my  best  wishes  in  the  publication. 


L/vie-rtUy 


From  the  Rev.  W.  Lindsay  Alexander,  D.D.,  Edinburgh. 
I  have  long  regarded  the  "  Notes"  of  the  Rev.  Albert  Barnes  on  the  Gospels  and  Episti,-. 
as  the  best  commentary  for  popular  use  extant  on  the  New  Testament.  They  are,  for  th« 
must  part,  simple,  clear,  concise,  and  accurate  ;  embodying  the  results  of  much  reading,  with 
out  any  offensive  parade  of  learning.  It  would  be  well  that  they  were  in  the  hands  of  all  who 
read  the  New  Testament. 


TESTIMONIALS    To    BARNES1    NOT] 

From  the  Rev.  T.  W.  Jenky.v,  D.D.,  F.G.S.,  C  I  Inn. 

For  the  last  twenty  years  l  have  been  a  reader  of  t   ■  ..  Albeit 

Barnes.     From  my  strong  attachment  to  his  sound  and  manly  thi 

the  first  appearance  of  his  "  Notes  on  the  New  Testament."     I  I  una  u  it 

came  forth  in  the  American  edition,  and  consider  all  of  them  as  ru  h  in  ..  faithful, 

and  learned  exposition  of ''the  mind  of  the  Spirit"  in  the  Divine  Word. 

In  these  modest  volumes,  Mr.  Barnes  supplies  his  readers  with  all  I 
criticism,  without  making  any  parade  of  his  learning  in  B 
casional  slips  in  Greek  criticism  have  escaped  tome  of  the  best  u 
but  Mr.  Barnes  has  as  few  of  them  as  any  commentator  that  1  know       | 
views  in  theology,  for  the  application  of  doctrines  to  the  amuri 
tendency  to  produce  and  to  vindicate  revivals  of  religion  intho  ohnrohes  of  Christ,  tin 
language  has  not  an  exposition  equal  to  it. 


£&///:  f^^. 


From  the  Rev.  J.  A.  James,  Carr's  Lane  Chapel,  Birmingham. 
Barnes  is,  in  my  judgment,  the  best  popular  expositor  of  the  Scriptures  of  his  d  . 

judgment  is  sound,  and  his  discrimination  accurate.     lie  is  conciso  without  being 
and  yet  sufficiently  explicit  without  being  tedious.     I  sometimes  differ  from  him,  but  I 
*  have  well  considered  his  views  as  well  as  my  own. 


J*J« 


From  the  Rev.  J.  Sherman,  Surrey  Chapel. 
Your  edition  of  Barnes'  "  Notes"  appears  to  me  both  carefully  and  well  trot  up,  at.d  muit 
be  of  great  use  to  Sunday  school  teachers  and  others  whoso  means  will  not  allow  them  to  hnve 
more  expensive  and  elaborate  commentaries.     Without  subscribing  to  every  sentiment  of  tho 
author,  there  can  be  no  doubt  the  "  Notes"  are  valuable,  judicious,  and  ei 
have  my  sincere  wish  for  their  extensive  circulation. 


jt&z^C/ 


From  the  Rev.  Edward  Steane,  D.D.,  Camhcriccll. 
Barnes'  "  Notes  on  the  New  Testament"  are  a  valuable  addition  to  the  commentaries  we 
already  possess  on  the  Word  of  God. 


H& 


r-//^V^ 


From  the  Ret.  Joan  II  lbbm,  D.D.,  Ck*  xh     '  ' ' 

Barnes' "Exposition"  is  undoubtedly  the  best  work  of  ita  kiuJ.  I 

acquaintance  with  the  writings  of  other  i 
written  in  a  clear,  natural,  an  to,  and  is  rep  I  ">n»o. 


S^£ 


TESTIMONIALS  TO  BARNES  NOTES. 

From  the  Rev.  Jabez  Burns,  D.D.,  JEnon  Chapel,  St.  Marylebone. 
I  am  delighted  with  Barnes'  "  Notes ;"  I  wish  they  had  a  place  in  every  family  in  the  land. 


\\>W^ 


From  the  Rev.  George  Clayton,  Walworth. 
Having  made  myself  acquainted  with  Albert  Barnes'  New  Testament,  I  cordially  concur  with 
•thers  of  my  brethren  in  giving  the  work  my  warmest  recommendation. 


From  the  Rev.  Adam  Thomson,  D.D.,  Coldstream. 
Since  the  days  of  Matthew  Henry,  no  commentator  that  I  know  of  has  appeared,  who,  for 
general  usefulness,  and  particularly  for  affording  to  ministers  of  the  Gospel  the  best  sort  of 
assistance,  can  be  compared  with  Albert  Barnes. 

From  the  Rev.  E.  Bickersteth,  M.A.,  Rector  of  Watton,  Herts. 
I  have  beenin  the  habit  of  occasionally  consulting  Mr.  Barnes' "  Expositions."     I  think  highly 
of  his  industry  and  piety,  and  believe  that  he  has  gathered  much  useful  illustration  of  that 
glorious  One  Book,  which  must  ever  be  the  chief  study  of  the  Christian 


Extracts  from,   Critical  Opinions  of  the  Press. 

The  author  of  this  valuable  work  is  so  well  known  as  one  of  the  ablest  Biblical  commenta- 
tors in  this  country,  that  any  extended  commendation  is  needless.  The  best  commendation, 
perhaps,  which  we  can  make,  is  to  say  that  nearly  80,000  copies  of  his  "  Notes  on  the  Gospels 
and  the  Epistles''  have  been  sold  since  their  first  publication.  These  works  are  valuable  to 
Sunday-school  teachers,  as  well  as  useful  to  Christians  generally  in  assisting  them  to  under 
stand  the  Word  of  God.— Evangelist. 

These  valuable  commentaries  combine  a  just  proportion  of  the  devotional  with  the  critical 
— Commercial  Advertiser. 

The  first  rank  among  Biblical  critics  has  been  assigned  to  this  able  commentator. — Xeu 
York  Evening  Gazette. 

"I  know  of  no  commentary,"  says  the  Rev.  Dr.  Cumming,  of  England,  "so  succinct,  full 
arid  impartial.  It  is  fitted  to  instruct  the  preacher  no  less  than  the  Sun  day- school  teacher 
It  seems  to  be  his  grand  effort  to  unveil  solely  what  '  the  Spirit  saith  to  the  Churches."  1 
venture  to  predict  that  his  faithful  and  lucid  comments  will  find  a  response  in  the  minds, 
hearts,  and  consciences  of  most  Christian  readers." 

The  fame  of  Albert  Barnes,  of  Philadelphia,  has  become  European.  As  a  writer,  he  has 
few  competitors  in  his  own  land,  and  not  many  in  ours. — London  Church  Examintr 

Harper  and  Brothers,  Publishers,  New  York. 


BS2625  .B261  1849 

Notes,  explanatory  and  practical,  on  the 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00066  2991 
Date  Due 


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